Character and Opinion in the United States - George Santayana (best books to read for teens TXT) 📗

merit which might wound somebody’s vanity; the danger is rather that comparisons may distort comprehension, because in truth good qualities are all different in kind, and free lives are different in spirit. Comparison is the expedient of those who cannot reach the heart of the things compared; and no philosophy is more external and egotistical than that which places the essence of a thing in its relation to something else. In reality, at the centre of every natural being there is something individual and incommensurable, a seed with its native impulses and aspirations, shaping themselves as best they can in their given environment. Variation is a consequence of freedom, and the slight but radical diversity of souls in turn makes freedom requisite. Instead of instituting in his mind any comparisons between the United States and other nations, I would accordingly urge the reader to forget himself and, in so far as such a thing may be possible for him or for me, to transport himself ideally with me into the outer circumstances of American life, the better to feel its inner temper, and to see how inevitably the American shapes his feelings and judgements, honestly reporting all things as they appear from his new and unobstructed station.

I speak of the American in the singular, as if there were not millions of them, north and south, east and west, of both sexes, of all ages, and of various races, professions, and religions. Of course the one American I speak of is mythical; but to speak in parables is inevitable in such a subject, and it is perhaps as well to do so frankly. There is a sort of poetic ineptitude in all human discourse when it tries to deal with natural and existing things. Practical men may not notice it, but in fact human discourse is intrinsically addressed not to natural existing things but to ideal essences, poetic or logical terms which thought may define and play with. When fortune or necessity diverts our attention from this congenial ideal sport to crude facts and pressing issues, we turn our frail poetic ideas into symbols for those terrible irruptive things. In that paper money of our own stamping, the legal tender of the mind, we are obliged to reckon all the movements and values of the world. The universal American I speak of is one of these symbols; and I should be still speaking in symbols and creating moral units and a false simplicity, if I spoke of classes pedantically subdivided, or individuals ideally integrated and defined. As it happens, the symbolic American can be made largely adequate to the facts; because, if there are immense differences between individual Americans—for some Americans are black—yet there is a great uniformity in their environment, customs, temper, and thoughts. They have all been uprooted from their several soils and ancestries and plunged together into one vortex, whirling irresistibly in a space otherwise quite empty. To be an American is of itself almost a moral condition, an education, and a career. Hence a single ideal figment can cover a large part of what each American is in his character, and almost the whole of what most Americans are in their social outlook and political judgements.

The discovery of the new world exercised a sort of selection among the inhabitants of Europe. All the colonists, except the negroes, were voluntary exiles. The fortunate, the deeply rooted, and the lazy remained at home; the wilder instincts or dissatisfaction of others tempted them beyond the horizon. The American is accordingly the most adventurous, or the descendant of the most adventurous, of Europeans. It is in his blood to be socially a radical, though perhaps not intellectually. What has existed in the past, especially in the remote past, seems to him not only not authoritative, but irrelevant, inferior, and outworn. He finds it rather a sorry waste of time to think about the past at all. But his enthusiasm for the future is profound; he can conceive of no more decisive way of recommending an opinion or a practice than to say that it is what everybody is coming to adopt. This expectation of what he approves, or approval of what he expects, makes up his optimism. It is the necessary faith of the pioneer.

Such a temperament is, of course, not maintained in the nation merely by inheritance. Inheritance notoriously tends to restore the average of a race, and plays incidentally many a trick of atavism. What maintains this temperament and makes it national is social contagion or pressure—something immensely strong in democracies. The luckless American who is born a conservative, or who is drawn to poetic subtlety, pious retreats, or gay passions, nevertheless has the categorical excellence of work, growth, enterprise, reform, and prosperity dinned into his ears: every door is open in this direction and shut in the other; so that he either folds up his heart and withers in a corner—in remote places you sometimes find such a solitary gaunt idealist—or else he flies to Oxford or Florence or Montmartre to save his soul—or perhaps not to save it.

The optimism of the pioneer is not limited to his view of himself and his own future: it starts from that; but feeling assured, safe, and cheery within, he looks with smiling and most kindly eyes on everything and everybody about him. Individualism, roughness, and self-trust are supposed to go with selfishness and a cold heart; but I suspect that is a prejudice. It is rather dependence, insecurity, and mutual jostling that poison our placid gregarious brotherhood; and fanciful passionate demands upon people’s affections, when they are disappointed, as they soon must be, breed ill-will and a final meanness. The milk of human kindness is less apt to turn sour if the vessel that holds it stands steady, cool, and separate, and is not too often uncorked. In his affections the American is seldom passionate, often deep, and always kindly. If it were given me to look into the depths of a man’s heart, and I did not find good-will at the bottom, I should say without any hesitation, You are not an American. But as the American is an individualist his good-will is not officious. His instinct is to think well of everybody, and to wish everybody well, but in a spirit of rough comradeship, expecting every man to stand on his own legs and to be helpful in his turn. When he has given his neighbour a chance he thinks he has done enough for him; but he feels it is an absolute duty to do that. It will take some hammering to drive a coddling socialism into America.

As self-trust may pass into self-sufficiency, so optimism, kindness, and good-will may grow into a habit of doting on everything. To the good American many subjects are sacred: sex is sacred, women are sacred, children are sacred, business is sacred, America is sacred, Masonic lodges and college clubs are sacred. This feeling grows out of the good opinion he wishes to have of these things, and serves to maintain it. If he did not regard all these things as sacred he might come to doubt sometimes if they were wholly good. Of this kind, too, is the idealism of single ladies in reduced circumstances who can see the soul of beauty in ugly things, and are perfectly happy because their old dog has such pathetic eyes, their minister is so eloquent, their garden with its three sunflowers is so pleasant, their dead friends were so devoted, and their distant relations are so rich.

Consider now the great emptiness of America: not merely the primitive physical emptiness, surviving in some regions, and the continental spacing of the chief natural features, but also the moral emptiness of a settlement where men and even houses are easily moved about, and no one, almost, lives where he was born or believes what he has been taught. Not that the American has jettisoned these impedimenta in anger; they have simply slipped from him as he moves. Great empty spaces bring a sort of freedom to both soul and body. You may pitch your tent where you will; or if ever you decide to build anything, it can be in a style of your own devising. You have room, fresh materials, few models, and no critics. You trust your own experience, not only because you must, but because you find you may do so safely and prosperously; the forces that determine fortune are not yet too complicated for one man to explore. Your detachable condition makes you lavish with money and cheerfully experimental; you lose little if you lose all, since you remain completely yourself. At the same time your absolute initiative gives you practice in coping with novel situations, and in being original; it teaches you shrewd management. Your life and mind will become dry and direct, with few decorative flourishes. In your works everything will be stark and pragmatic; you will not understand why anybody should make those little sacrifices to instinct or custom which we call grace. The fine arts will seem to you academic luxuries, fit to amuse the ladies, like Greek and Sanskrit; for while you will perfectly appreciate generosity in men’s purposes, you will not admit that the execution of these purposes can be anything but business. Unfortunately the essence of the fine arts is that the execution should be generous too, and delightful in itself; therefore the fine arts will suffer, not so much in their express professional pursuit—for then they become practical tasks and a kind of business—as in that diffused charm which qualifies all human action when men are artists by nature. Elaboration, which is something to accomplish, will be preferred to simplicity, which is something to rest in; manners will suffer somewhat; speech will suffer horribly. For the American the urgency of his novel attack upon matter, his zeal in gathering its fruits, precludes meanderings in primrose paths; devices must be short cuts, and symbols must be mere symbols. If his wife wants luxuries, of course she may have them; and if he has vices, that can be provided for too; but they must all be set down under those headings in his ledgers.

At the same time, the American is imaginative; for where life is intense, imagination is intense also. Were he not imaginative he would not live so much in the future. But his imagination is practical, and the future it forecasts is immediate; it works with the clearest and least ambiguous terms known to his experience, in terms of number, measure, contrivance, economy, and speed. He is an idealist working on matter. Understanding as he does the material potentialities of things, he is successful in invention, conservative in reform, and quick in emergencies. All his life he jumps into the train after it has started and jumps out before it has stopped; and he never once gets left behind, or breaks a leg. There is an enthusiasm in his sympathetic handling of material forces which goes far to cancel the illiberal character which it might otherwise assume. The good workman hardly distinguishes his artistic intention from the potency in himself and in things which is about to realise that intention. Accordingly his ideals fall into the form of premonitions and prophecies; and his studious prophecies often come true. So do the happy workmanlike ideals of the American. When a poor boy, perhaps, he dreams of an education, and presently he gets an education, or at least a degree; he dreams of growing rich, and he grows rich—only more slowly and modestly, perhaps, than he expected; he dreams of marrying his Rebecca and, even if he marries a Leah instead, he ultimately finds in Leah his Rebecca after all. He dreams of helping to carry on and to accelerate the movement of a vast, seething, progressive society, and he actually does so. Ideals clinging so close to nature are almost sure of fulfilment; the American beams with a certain self-confidence and sense of mastery; he feels that God and nature are working with him.

Idealism in the American accordingly goes hand in hand with present contentment and with foresight of what the future very likely will actually bring. He is not a revolutionist; he believes he is already on the right track and moving towards an excellent destiny. In revolutionists, on the contrary, idealism is founded on dissatisfaction and expresses it. What exists seems to them an absurd jumble of irrational accidents and bad habits, and they want the future to be based on reason and to be the pellucid embodiment of all their maxims. All their zeal is for something radically different from the actual and (if they only knew it) from the possible; it is ideally simple, and they love it and believe in it because their nature craves it. They think life would be set free by the destruction of all its organs. They are therefore extreme idealists in the region of hope, but not at all, as poets and artists are, in the region of perception and memory. In the atmosphere of civilised life they miss all the refraction and all the fragrance; so that in their conception of actual things they are apt to be crude realists; and their ignorance and inexperience of the moral world, unless it comes of ill-luck, indicates their incapacity for education. Now incapacity for education, when united with great inner vitality, is one root of idealism. It is what condemns us all, in the region of sense, to substitute perpetually what we are capable of imagining for what things may be in themselves; it is what condemns us, wherever it extends, to think a priori; it is what keeps us bravely and incorrigibly pursuing what we call the good—that is, what would fulfil the demands of our nature—however