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

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СКАЧАТЬ or fertility of the organ that produced it. If the function is imitable, the object it terminates in will reappear, and two or more moments, having the same ideal, will utter comparable messages and may perhaps be unanimous. Unanimity in thought involves identity of functions and similarity in organs. These conditions mark off the sphere of rational communication and society; where they fail altogether there is no mutual intelligence, no conversation, no moral solidarity.

      Authority internal.

      The inner authority of reason, however, is no more destroyed because it has limits in physical expression or because irrational things exist, than the grammar of a given language is invalidated because other languages do not share it, or because some people break its rules and others are dumb altogether. Innumerable madmen make no difference to the laws of thought, which borrow their authority from the inward intent and cogency of each rational mind. Reason, like beauty, is its own excuse for being. It is useful, indeed, for living well, when to give reason satisfaction is made the measure of good.

      The true philosopher, who is not one chiefly by profession, must be prepared to tread the winepress alone. He may indeed flourish like the bay-tree in a grateful environment, but more often he will rather resemble a reed shaken by the wind. Whether starved or fed by the accidents of fortune he must find his essential life in his own ideal. In spiritual life, heteronomy is suicide. That universal soul sometimes spoken of, which is to harmonise and correct individual demands, if it were a will and an intelligence in act, would itself be an individual like the others; while if it possessed no will and no intelligence, such as individuals may have, it would be a physical force or law, a dynamic system without moral authority and with a merely potential or represented existence. For to be actual and self-existent is to be individual. The living mind cannot surrender its rights to any physical power or subordinate itself to any figment of its own art without falling into manifest idolatry.

      Reason autonomous.

      Human nature, in the sense in which it is the transcendental foundation of all science and morals, is a functional unity in each man; it is no general or abstract essence, the average of all men's characters, nor even the complex of the qualities common to all men. It is the entelechy of the living individual, be he typical or singular. That his type should be odd or common is merely a physical accident. If he can know himself by expressing the entelechy of his own nature in the form of a consistent ideal, he is a rational creature after his own kind, even if, like the angels of Saint Thomas, he be the only individual of his species. What the majority of human animals may tend to, or what the past or future variations of a race may be, has nothing to do with determining the ideal of human nature in a living man, or in an ideal society of men bound together by spiritual kinship. Otherwise Plato could not have reasoned well about the republic without adjusting himself to the politics of Buddha or Rousseau, and we should not be able to determine our own morality without making concessions to the cannibals or giving a vote to the ants. Within the field of an anthropology that tests humanity by the skull's shape, there might be room for any number of independent moralities, and although, as we shall see, there is actually a similar foundation in all human and even in all animal natures, which supports a rudimentary morality common to all, yet a perfect morality is not really common to any two men nor to any two phases of the same man's life.

      Its distribution.

      The distribution of reason, though a subject irrelevant to pure logic or morals, is one naturally interesting to a rational man, for he is concerned to know how far beings exist with a congenial structure and an ideal akin to his own. That circumstance will largely influence his happiness if, being a man, he is a gregarious and sympathetic animal. His moral idealism itself will crave support from others, if not to give it direction, at least to give it warmth and courage. The best part of wealth is to have worthy heirs, and mind can be transmitted only to a kindred mind. Hostile natures cannot be brought together by mutual invective nor harmonised by the brute destruction and disappearance of either party. But when one or both parties have actually disappeared, and the combat has ceased for lack of combatants, natures not hostile to one another can fill the vacant place. In proportion to their inbred unanimity these will cultivate a similar ideal and rejoice together in its embodiment.

      Natural selection of minds.

      This has happened to some extent in the whole world, on account of natural conditions which limit the forms of life possible in one region; for nature is intolerant in her laxity and punishes too great originality and heresy with death. Such moral integration has occurred very markedly in every good race and society whose members, by adapting themselves to the same external forces, have created and discovered their common soul. Spiritual unity is a natural product. There are those who see a great mystery in the presence of eternal values and impersonal ideals in a moving and animal world, and think to solve that dualism, as they call it, by denying that nature can have spiritual functions or spirit a natural cause; but nothing can be simpler if we make, as we should, existence the test of possibility. Ab esse ad posse valet illatio. Nature is a perfect garden of ideals, and passion is the perpetual and fertile soil for poetry, myth, and speculation. Nor is this origin merely imputed to ideals by a late and cynical observer: it is manifest in the ideals themselves, by their subject matter and intent. For what are ideals about, what do they idealise, except natural existence and natural passions? That would be a miserable and superfluous ideal indeed that was nobody's ideal of nothing. The pertinence of ideals binds them to nature, and it is only the worst and flimsiest ideals, the ideals of a sick soul, that elude nature's limits and belie her potentialities. Ideals are forerunners or heralds of nature's successes, not always followed, indeed, by their fulfilment, for nature is but nature and has to feel her way; but they are an earnest, at least, of an achieved organisation, an incipient accomplishment, that tends to maintain and root itself in the world.

      To speak of nature's successes is, of course, to impute success retroactively; but the expression may be allowed when we consider that the same functional equilibrium which is looked back upon as a good by the soul it serves, first creates individual being and with it creates the possibility of preference and the whole moral world; and it is more than a metaphor to call that achievement a success which has made a sense of success possible and actual. That nature cannot intend or previously esteem those formations which are the condition of value or intention existing at all, is a truth too obvious to demand repetition; but when those formations arise they determine estimation, and fix the direction of preference, so that the evolution which produced them, when looked back upon from the vantage-ground thus gained, cannot help seeming to have been directed toward the good now distinguished and partly attained. For this reason creation is regarded as a work of love, and the power that brought order out of chaos is called intelligence.

      Living stability.

      These natural formations, tending to generate and realise each its ideal, are, as it were, eddies in the universal flux, produced no less mechanically, doubtless, than the onward current, yet seeming to arrest or to reverse it. Inheritance arrests the flux by repeating a series of phases with a recognisable rhythm; memory reverses it by modifying this rhythm itself by the integration of earlier phases into those that supervene. Inheritance and memory make human stability. This stability is relative, being still a mode of flux, and consists fundamentally in repetition. Repetition marks some progress on mere continuity, since it preserves form and disregards time and matter. Inheritance is repetition on a larger scale, not excluding spontaneous variations; while habit and memory are a sort of heredity within the individual, since here an old perception reappears, by way of atavism, in the midst of a forward march. Life is thus enriched and reaction adapted to a wider field; much as a note is enriched by its overtones, and by the tensions, inherited from the preceding notes, which give it a new setting.

      Continuity necessary to progress.

      Progress, far from consisting in change, depends on retentiveness. When change is absolute there remains no being to improve and no direction is set for possible improvement: and when experience is not retained, as among savages, СКАЧАТЬ