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

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СКАЧАТЬ none is more relative and unstable than that which transports all value to a universal law, itself indifferent to good and evil, and worships it as a deity. Such an idolatry would indeed be impossible if it were not partial and veiled, arrived at in following out some human interest and clung to by force of moral inertia and the ambiguity of words. In truth mystics do not practise so entire a renunciation of reason as they preach: eternal validity and the capacity to deal with absolute reality are still assumed by them to belong to thought or at least to feeling. Only they overlook in their description of human nature just that faculty which they exercise in their speculation; their map leaves out the ground on which they stand. The rest, which they are not identified with for the moment, they proceed to regard de haut en bas and to discredit as a momentary manifestation of universal laws, physical or divine. They forget that this faith in law, this absorption in the blank reality, this enthusiasm for the ultimate thought, are mere human passions like the rest; that they endure them as they might a fever and that the animal instincts are patent on which those spiritual yearnings repose.

      Absolutist philosophy human and halting.

      This last fact would be nothing against the feelings in question, if they were not made vehicles for absolute revelations. On the contrary, such a relativity in instincts is the source of their importance. In virtue of this relativity they have some basis and function in the world; for did they not repose on human nature they could never express or transform it. Religion and philosophy are not always beneficent or important, but when they are it is precisely because they help to develop human faculty and to enrich human life. To imagine that by means of them we can escape from human nature and survey it from without is an ostrich-like illusion obvious to all but to the victim of it. Such a pretension may cause admiration in the schools, where self-hypnotisation is easy, but in the world it makes its professors ridiculous. For in their eagerness to empty their mind of human prejudices they reduce its rational burden to a minimum, and if they still continue to dogmatise, it is sport for the satirist to observe what forgotten accident of language or training has survived the crash of the universe and made the one demonstrable path to Absolute Truth.

      All science a deliverance of momentary thought.

      Neither the path of abstraction followed by the mystics, nor that of direct and, as it avers, unbiassed observation followed by the naturalists, can lead beyond that region of common experience, traditional feeling, and conventional thought which all minds enter at birth and can elude only at the risk of inward collapse and extinction. The fact that observation involves the senses, and the senses their organs, is one which a naturalist can hardly overlook; and when we add that logical habits, sanctioned by utility, are needed to interpret the data of sense, the humanity of science and all its constructions becomes clearer than day. Superstition itself could not be more human. The path of unbiassed observation is not a path away from conventional life; it is a progress in conventions. It improves human belief by increasing the proportion of two of its ingredients, attentive perception and practical calculus. The whole resulting vision, as it is sustained from moment to moment by present experience and instinct, has no value apart from actual ideals. And if it proves human nature to be unstable, it can build that proof on nothing more stable than human faculty as at the moment it happens to be.

      All criticism likewise.

      Nor is abstraction a less human process, as if by becoming very abstruse indeed we could hope to become divine. Is it not a commonplace of the schools that to form abstract ideas is the prerogative of man's reason? Is not abstraction a method by which mortal intelligence makes haste? Is it not the makeshift of a mind overloaded with its experience, the trick of an eye that cannot master a profuse and ever-changing world? Shall these diagrams drawn in fancy, this system of signals in thought, be the Absolute Truth dwelling within us? Do we attain reality by making a silhouette of our dreams? If the scientific world be a product of human faculties, the metaphysical world must be doubly so; for the material there given to human understanding is here worked over again by human art. This constitutes the dignity and value of dialectic, that in spite of appearances it is so human; it bears to experience a relation similar to that which the arts bear to the same, where sensible images, selected by the artist's genius and already coloured by his æsthetic bias, are redyed in the process of reproduction whenever he has a great style, and saturated anew with his mind.

      There can be no question, then, of eluding human nature or of conceiving it and its environment in such a way as to stop its operation. We may take up our position in one region of experience or in another, we may, in unconsciousness of the interests and assumptions that support us, criticise the truth or value of results obtained elsewhere. Our criticism will be solid in proportion to the solidity of the unnamed convictions that inspire it, that is, in proportion to the deep roots and fruitful ramifications which those convictions may have in human life. Ultimate truth and ultimate value will be reasonably attributed to those ideas and possessions which can give human nature, as it is, the highest satisfaction. We may admit that human nature is variable; but that admission, if justified, will be justified by the satisfaction which it gives human nature to make it. We might even admit that human ideals are vain but only if they were nothing worth for the attainment of the veritable human ideal.

      Origins inessential.

      The given constitution of reason, with whatever a dialectical philosophy might elicit from it, obviously determines nothing about the causes that may have brought reason to its present pass or the phases that may have preceded its appearance. Certain notions about physics might no doubt suggest themselves to the moralist, who never can be the whole man; he might suspect, for instance, that the transitive intent of intellect and will pointed to their vital basis. Transcendence in operation might seem appropriate only to a being with a history and with an organism subject to external influences, whose mind should thus come to represent not merely its momentary state but also its constitutive past and its eventual fortunes. Such suggestions, however, would be extraneous to dialectical self-knowledge. They would be tentative only, and human nature would be freely admitted to be as variable, as relative, and as transitory as the natural history of the universe might make it.

      Ideals functional.

      The error, however, would be profound and the contradiction hopeless if we should deny the ideal authority of human nature because we had discovered its origin and conditions. Nature and evolution, let us say, have brought life to the present form; but this life lives, these organs have determinate functions, and human nature, here and now, in relation to the ideal energies it unfolds, is a fundamental essence, a collection of activities with determinate limits, relations, and ideals. The integration and determinateness of these faculties is the condition for any synthetic operation of reason. As the structure of the steam-engine has varied greatly since its first invention, and its attributions have increased, so the structure of human nature has undoubtedly varied since man first appeared upon the earth; but as in each steam-engine at each moment there must be a limit of mobility, a unity of function and a clear determination of parts and tensions, so in human nature, as found at any time in any man, there is a definite scope by virtue of which alone he can have a reliable memory, a recognisable character, a faculty of connected thought and speech, a social utility, and a moral ideal. On man's given structure, on his activity hovering about fixed objects, depends the possibility of conceiving or testing any truth or making any progress in happiness.

      They are transferable to similar beings.

      Thinkers of different experience and organisation have pro tanto different logics and different moral laws. There are limits to communication even among beings of the same race, and the faculties and ideals of one intelligence are not transferable without change to any other. If this historic diversity in minds were complete, so that each lived in its own moral world, a science of each of these moral worlds would still be possible provided some inner fixity or constancy existed in its meanings. In every human thought together with an immortal intent there is a mortal and irrecoverable perception: something in it perishes instantly, the part that can be materially preserved being proportionate to the stability СКАЧАТЬ