The Life of Reason: The Phases of Human Progress. George Santayana

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СКАЧАТЬ and in what circumstances. Nor does it avoid solipsism; for the felt counterparts of my own will are echoes within me, while if other minds actually exist they cannot have for their essence to play a game with me in my own fancy. Such society would be mythical, and while the sense for society may well be mythical in its origin, it must acquire some other character if it is to have practical and moral validity. But practical and moral validity is above all what society seems to have. This second theory, therefore, while its feeling for psychological reality is keener, does not make the recognition of other minds intelligible and leaves our faith in them without justification.

      Subject and object empirical, not transcendental, terms.

      In approaching the subject afresh we should do well to remember that crude experience knows nothing of the distinction between subject and object. This distinction is a division in things, a contrast established between masses of images which show different characteristics in their modes of existence and relation. If this truth is overlooked, if subject and object are made conditions of experience instead of being, like body and mind, its contrasted parts, the revenge of fate is quick and ironical; either subject or object must immediately collapse and evaporate altogether. All objects must become modifications of the subject or all subjects aspects or fragments of the object.

      Objects originally soaked in secondary and tertiary qualities.

      Now the fact that crude experience is innocent of modern philosophy has this important consequence: that for crude experience all data whatever lie originally side by side in the same field; extension is passionate, desire moves bodies, thought broods in space and is constituted by a visible metamorphosis of its subject matter. Animism or mythology is therefore no artifice. Passions naturally reside in the object they agitate—our own body, if that be the felt seat of some pang, the stars, if the pang can find no nearer resting-place. Only a long and still unfinished education has taught men to separate emotions from things and ideas from their objects. This education was needed because crude experience is a chaos, and the qualities it jumbles together do not march together in time. Reflection must accordingly separate them, if knowledge (that is, ideas with eventual application and practical transcendence) is to exist at all. In other words, action must be adjusted to certain elements of experience and not to others, and those chiefly regarded must have a certain interpretation put upon them by trained apperception. The rest must be treated as moonshine and taken no account of except perhaps in idle and poetic revery. In this way crude experience grows reasonable and appearance becomes knowledge of reality.

      The fundamental reason, then, why we attribute consciousness to natural bodies is that those bodies, before they are conceived to be merely material, are conceived to possess all the qualities which our own consciousness possesses when we behold them. Such a supposition is far from being a paradox, since only this principle justifies us to this day in believing in whatever we may decide to believe in. The qualities attributed to reality must be qualities found in experience, and if we deny their presence in ourselves (e.g., in the case of omniscience), that is only because the idea of self, like that of matter, has already become special and the region of ideals (in which omniscience lies) has been formed into a third sphere. But before the idea of self is well constituted and before the category of ideals has been conceived at all, every ingredient ultimately assigned to those two regions is attracted into the perceptual vortex for which such qualities as pressure and motion supply a nucleus. The moving image is therefore impregnated not only with secondary qualities—colour, heat, etc.—but with qualities which we may call tertiary, such as pain, fear, joy, malice, feebleness, expectancy. Sometimes these tertiary qualities are attributed to the object in their fulness and just as they are felt. Thus the sun is not only bright and warm in the same way as he is round, but by the same right he is also happy, arrogant, ever-young, and all-seeing; for a suggestion of these tertiary qualities runs through us when we look at him, just as immediately as do his warmth and light. The fact that these imaginative suggestions are not constant does not impede the instant perception that they are actual, and for crude experience whatever a thing possesses in appearance it possesses indeed, no matter how soon that quality may be lost again. The moment when things have most numerous and best defined tertiary qualities is accordingly, for crude experience, the moment when they are most adequately manifested and when their inner essence is best revealed; for it is then that they appear in experience most splendidly arrayed and best equipped for their eventual functions. The sun is a better expression of all his ulterior effects when he is conceived to be an arrogant and all-seeing spirit than when he is stupidly felt to be merely hot; so that the attentive and devout observer, to whom those tertiary qualities are revealed, stands in the same relation to an ordinary sensualist, who can feel only the sun's material attributes, as the sensualist in turn stands in to one born blind, who cannot add the sun's brightness to its warmth except by faith in some happier man's reported intuition. The mythologist or poet, before science exists, is accordingly the man of truest and most adequate vision. His persuasion that he knows the heart and soul of things is no fancy reached by artificial inference or analogy but is a direct report of his own experience and honest contemplation.

      Tertiary qualities transposed.

      More often, however, tertiary qualities are somewhat transposed in projection, as sound in being lodged in the bell is soon translated into sonority, made, that is, into its own potentiality. In the same way painfulness is translated into malice or wickedness, terror into hate, and every felt tertiary quality into whatever tertiary quality is in experience its more quiescent or potential form. So religion, which remains for the most part on the level of crude experience, attributes to the gods not only happiness—the object's direct tertiary quality—but goodness—its tertiary quality transposed and made potential; for goodness is that disposition which is fruitful in happiness throughout imagined experience. The devil, in like manner, is cruel and wicked as well as tormented. Uncritical science still attributes these transposed tertiary qualities to nature; the mythical notion of force, for instance, being a transposed sensation of effort. In this case we may distinguish two stages or degrees in the transposition: first, before we think of our own pulling, we say the object itself pulls; in the first transposition we say it pulls against us, its pull is the counterpart or rival of ours but it is still conceived in the same direct terms of effort; and in the second transposition this intermittent effort is made potential or slumbering in what we call strength or force.

      Imputed mind consists of the tertiary qualities of perceived body.

      It is obvious that the feelings attributed to other men are nothing but the tertiary qualities of their bodies. In beings of the same species, however, these qualities are naturally exceedingly numerous, variable, and precise. Nature has made man man's constant study. His thought, from infancy to the drawing up of his last will and testament, is busy about his neighbour. A smile makes a child happy; a caress, a moment's sympathetic attention, wins a heart and gives the friend's presence a voluminous and poignant value. In youth all seems lost in losing a friend. For the tertiary values, the emotions attached to a given image, the moral effluence emanating from it, pervade the whole present world. The sense of union, though momentary, is the same that later returns to the lover or the mystic, when he feels he has plucked the heart of life's mystery and penetrated to the peaceful centre of things. What the mystic beholds in his ecstasy and loses in his moments of dryness, what the lover pursues and adores, what the child cries for when left alone, is much more a spirit, a person, a haunting mind, than a set of visual sensations; yet the visual sensations are connected inextricably with that spirit, else the spirit would not withdraw when the sensations failed. We are not dealing with an articulate mind whose possessions are discriminated and distributed into a mastered world where everything has its department, its special relations, its limited importance; we are dealing with a mind all pulp, all confusion, keenly sensitive to passing influences and reacting on them massively and without reserve.

      This mind is feeble, passionate, and ignorant. Its sense for present spirit is no miracle of intelligence or of analogical reasoning; on the contrary, it betrays a vagueness natural to rudimentary consciousness. Those visual sensations suddenly cut off cannot there be recognised for what they are. The СКАЧАТЬ