When reading The Idea of a University by John Henry Newman it is clear why the book has been so highly praised by people from very different viewpoints. It is a work of tremendous discernment. I don't need to add anything to what Cardinal Newman says other than to put it into context, since the excerpt (from Discourse IV on University Teaching) is a lengthy one.
Newman begins by explaining that all men are "philosophical" to some extent:
One of the first acts of the human mind is to take hold of and appropriate what meets the senses.... It seizes and unites what the senses present to it; it grasps and forms what need not have been seen or heard except in its constituent parts. It discerns in lines and colours, or in tones, what is beautiful and what is not. It gives them a meaning, and invests them with an idea. It gathers up a succession of notes into the expression of a whole, and calls it a melody; it has a keen sensibility towards angles and curves, lights and shadows, tints and contours. It distinguishes between rule and exception, between accident and design. It assigns phenomena to a general law, qualities to a subject, acts to a principle, and effects to a cause. In a word, it philosophizes; for I suppose Science and Philosophy, in their elementary idea, are nothing else but this habit of viewing, as it may be called, the objects which sense conveys to the mind, of throwing them into system, and uniting and stamping them with one form.Few people are so brutish and sensual so as to avoid intellectualizing completely. Most of us feel the need to take the material world and put it into some sort of mental order. This is invariably seen as a good thing—a noble "idealism" pursued for its own sake. But Newman notes its drawbacks when conducted without the right training and discipline (the emphasis on the key phrase is mine).
This method is so natural to us, as I have said, as to be almost spontaneous; and we are impatient when we cannot exercise it, and in consequence we do not always wait to have the means of exercising it aright, but we often put up with insufficient or absurd views or interpretations of what we meet with, rather than have none at all. We refer the various matters which are brought home to us, material or moral, to causes which we happen to know of, or to such as are simply imaginary, sooner than refer them to nothing; and according to the activity of our intellect do we feel a pain and begin to fret, if we are not able to do so. Here we have an explanation of the multitude of off-hand sayings, flippant judgments, and shallow generalizations, with which the world abounds. Not from self-will only, nor from malevolence, but from the irritation which suspense occasions, is the mind forced on to pronounce, without sufficient data for pronouncing. Who does not form some view or other, for instance, of any public man, or any public event, nay, even so far in some cases as to reach the mental delineation of his appearance or of its scene? yet how few have a right to form any view. Hence the misconceptions of character, hence the false impressions and reports of words or deeds, which are the rule, rather than the exception, in the world at large; hence the extravagances of undisciplined talent, and the narrowness of conceited ignorance; because, though it is no easy matter to view things correctly, nevertheless the busy mind will ever be viewing. We cannot do without a view, and we put up with an illusion when we cannot get a truth.Part of the problem is the tendency of people, who suffer from a limited education and/or a philosophical bias, of trying to fit the world into their own little box. This is the behavior of intellectual cranks and bullies.
Now, observe how this impatience acts in matters of research and speculation. What happens to the ignorant and hotheaded, will take place in the case of every person whose education or pursuits are contracted, whether they be merely professional, merely scientific, or of whatever other peculiar complexion. Men, whose life lies in the cultivation of one science, or the exercise of one method of thought, have no more right, though they have often more ambition, to generalize upon the basis of their own pursuit but beyond its range, than the schoolboy or the ploughman to judge of a Prime Minister. But they must have something to say on every subject; habit,Newman concludes with Aristotle's adage: "they who contemplate a few things have no difficulty in deciding."
fashion, the public require it of them: and, if so, they can only give sentence according to their knowledge. You might think this ought to make such a person modest in his enunciations; not so: too often it happens that, in proportion to the narrowness of his knowledge, is, not his distrust of it, but the deep hold it has upon him, his absolute conviction of his own conclusions, and his positiveness in maintaining them. He has the obstinacy of the bigot, whom he scorns, without the bigot's apology, that he has been taught, as he thinks, his doctrine from heaven. Thus he becomes, what is commonly called, a man of one idea; which properly means a man of one science, and of the view, partly true, but subordinate, partly false, which is all that can proceed out of any thing so partial. Hence it is that we have the principles of utility, of combination, of progress, of philanthropy, or, in material sciences, comparative anatomy, phrenology, electricity, exalted into leading ideas, and keys, if not of all knowledge, at least of many things more than belong to them,— principles, all of them true to a certain point, yet all degenerating into error and quackery, because they are carried to excess, viz. at the point where they require interpretation and restraint from other quarters, and because they are employed to do what is simply too much for them, inasmuch as a little science is not deep philosophy.
(My thanks to http://www.newmanreader.org/ for the online version of The Idea of the University. It saved me a lot of typing!)