The Life of Reason - George Santayana (great books to read .TXT) 📗
- Author: George Santayana
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It is easy, from the stand-point of acquired practical competence, to deride a merely imaginative life. Derision, however, is not interpretation, and the better method of overcoming erratic ideas is to trace them out dialectically and see if they will not recognise their own fatuity. The most irresponsible vision has certain principles of order and valuation by which it estimates itself; and in these principles the Life of Reason is already broached, however halting may be its development. We should lead ourselves out of our dream, as the Israelites were led out of Egypt, by the promise and eloquence of that dream itself. Otherwise we might kill the goose that lays the golden egg, and by proscribing imagination abolish science.
Visionary experience has a first value in its possible pleasantness. Why any form of feeling should be delightful is not to be explained transcendentally: a physiological law may, after the fact, render every instance predictable; but no logical affinity between the formal quality of an experience and the impulse to welcome it will thereby be disclosed. We find, however, that pleasure suffuses certain states of mind and pain others; which is another way of saying that, for no reason, we love the first and detest the second. The polemic which certain moralists have waged against pleasure and in favour of pain is intelligible when we remember that their chief interest is edification, and that ability to resist pleasure and pain alike is a valuable virtue in a world where action and renunciation are the twin keys to happiness. But to deny that pleasure is a good and pain an evil is a grotesque affectation: it amounts to giving "good" and "evil" artificial definitions and thereby reducing ethics to arbitrary verbiage. Not only is good that adherence of the will to experience of which pleasure is the basal example, and evil the corresponding rejection which is the very essence of pain, but when we pass from good and evil in sense to their highest embodiments, pleasure remains eligible and pain something which it is a duty to prevent. A man who without necessity deprived any person of a pleasure or imposed on him a pain, would be a contemptible knave, and the person so injured would be the first to declare it, nor could the highest celestial tribunal, if it was just, reverse that sentence. For it suffices that one being, however weak, loves or abhors anything, no matter how slightly, for that thing to acquire a proportionate value which no chorus of contradiction ringing through all the spheres can ever wholly abolish. An experience good or bad in itself remains so for ever, and its inclusion in a more general order of things can only change that totality proportionately to the ingredient absorbed, which will infect the mass, so far as it goes, with its own colour. The more pleasure a universe can yield, other things being equal, the more beneficent and generous is its general nature; the more pains its constitution involves, the darker and more malign is its total temper. To deny this would seem impossible, yet it is done daily; for there is nothing people will not maintain when they are slaves to superstition; and candour and a sense of justice are, in such a case, the first things lost.
Pleasures differ sensibly in intensity; but the intensest pleasures are often the blindest, and it is hard to recall or estimate a feeling with which no definite and complex object is conjoined. The first step in making pleasure intelligible and capable of being pursued is to make it pleasure in something. The object it suffuses acquires a value, and gives the pleasure itself a place in rational life. The pleasure can now be named, its variations studied in reference to changes in its object, and its comings and goings foreseen in the order of events. The more articulate the world that produces emotion the more controllable and recoverable is the emotion itself. Therefore diversity and order in ideas makes the life of pleasure richer and easier to lead. A voluminous dumb pleasure might indeed outweigh the pleasure spread thin over a multitude of tame perceptions, if we could only weigh the two in one scale; but to do so is impossible, and in memory and prospect, if not in experience, diversified pleasure must needs carry the day.
Here we come upon a crisis in human development which shows clearly how much the Life of Reason is a natural thing, a growth that a different course of events might well have excluded. Laplace is reported to have said on his death-bed that science was mere trifling and that nothing was real but love. Love, for such a man, doubtless involved objects and ideas: it was love of persons. The same revulsion of feeling may, however, be carried further. Lucretius says that passion is a torment because its pleasures are not pure, that is, because they are mingled with longing and entangled in vexatious things. Pure pleasure would be without ideas. Many a man has found in some moment of his life an unutterable joy which made all the rest of it seem a farce, as if a corpse should play it was living. Mystics habitually look beneath the Life of Reason for the substance and infinity of happiness. In all these revulsions, and many others, there is a certain justification, inasmuch as systematic living is after all an experiment, as is the formation of animal bodies, and the inorganic pulp out of which these growths have come may very likely have had its own incommunicable values, its absolute thrills, which we vainly try to remember and to which, in moments of dissolution, we may half revert. Protoplasmic pleasures and strains may be the substance of consciousness; and as matter seeks its own level, and as the sea and the flat waste to which all dust returns have a certain primordial life and a certain sublimity, so all passions and ideas, when spent, may rejoin the basal note of feeling, and enlarge their volume as they lose their form. This loss of form may not be unwelcome, if it is the formless that, by anticipation, speaks through what is surrendering its being. Though to acquire or impart form is delightful in art, in thought, in generation, in government, yet a euthanasia of finitude is also known. All is not affectation in the poet who says, "Now more than ever seems it rich to die"; and, without any poetry or affectation, men may love sleep, and opiates, and every luxurious escape from humanity.
The step by which pleasure and pain are attached to ideas, so as to be predictable and to become factors in action, is therefore by no means irrevocable. It is a step, however, in the direction of reason; and though reason's path is only one of innumerable courses perhaps open to existence, it is the only one that we are tracing here; the only one, obviously, which human discourse is competent to trace.
When consciousness begins to add diversity to its intensity, its value is no longer absolute and inexpressible. The felt variations in its tone are attached to the observed movement of its objects; in these objects its values are imbedded. A world loaded with dramatic values may thus arise in imagination; terrible and delightful presences may chase one another across the void; life will be a kind of music made by all the senses together. Many animals probably have this form of experience; they are not wholly submerged in a vegetative stupor; they can discern what they love or fear. Yet all this is still a disordered apparition that reels itself off amid sporadic movements, efforts, and agonies. Now gorgeous, now exciting, now indifferent, the landscape brightens and fades with the day. If a dog, while sniffing about contentedly, sees afar off his master arriving after long absence, the change in the animal's feeling is not merely in the quantity of pure pleasure; a new circle of sensations appears, with a new principle governing interest and desire; instead of waywardness subjection, instead of freedom love. But the poor brute asks for no reason why his master went, why he has come again, why he should be loved, or why presently while lying at his feet you forget him and begin to grunt and dream of the chase—all that is an utter mystery, utterly unconsidered. Such experience has variety, scenery, and a certain vital rhythm; its story might be told in dithyrambic verse. It moves wholly by inspiration; every event is providential, every act unpremeditated. Absolute freedom and absolute helplessness have met together: you depend wholly on divine favour, yet that unfathomable agency is not distinguishable from your own life. This is the condition to which some forms of piety invite men to return; and it lies in truth not far beneath the level of ordinary human consciousness.
The story which such animal experience contains, however, needs only to be better articulated in order to disclose its underlying machinery. The figures even of that disordered drama have their exits and their entrances; and their cues can be gradually discovered by a being capable of fixing his attention and retaining the order of events. Thereupon a third step is made in imaginative experience. As pleasures and pains were formerly distributed among objects, so objects are now marshalled into a world. Felix qui potuit rerum cognoscere causas, said a poet who stood near enough to fundamental human needs and to the great answer which art and civilisation can make to them, to value the Life of Reason and think it sublime. To discern causes is to turn vision into knowledge and motion into action. It is to fix the associates of things, so that their respective transformations are collated, and they become significant of one another. In proportion as such understanding advances each moment of experience becomes consequential and prophetic of the rest. The calm places in life are filled with power and its spasms with resource. No emotion can overwhelm the mind, for of none is the basis or issue wholly hidden; no event can disconcert it altogether, because it sees beyond. Means can be looked for to escape from the worst predicament; and whereas each moment had been formerly filled with nothing but its own adventure and surprised emotion, each now makes room for the lesson of what went before and surmises what may be the plot of the whole.
At the threshold of reason there is a kind of choice. Not all impressions contribute equally to the new growth; many, in fact, which were formerly equal in rank to the best, now grow obscure. Attention ignores them, in its haste to arrive at what is significant of something more. Nor are the principles of synthesis, by which the aristocratic few establish their oligarchy, themselves unequivocal. The first principles of logic are like the senses, few but arbitrary. They might have been quite different and yet produced, by a now unthinkable method, a language no less significant than the one we speak. Twenty-six letters may suffice for a language, but they are a wretched minority among all possible sounds. So the forms of perception and the categories of thought, which a grammarian's philosophy might think primordial necessities, are no less casual than words or their syntactical order. Why, we may ask, did these forms assert themselves here? What principles of selection guide mental growth?
To give a logical ground for such a selection is evidently impossible, since it is logic itself that is to be accounted for. A natural ground is, in strictness, also irrelevant, since natural connections, where thought has not reduced them to a sort of equivalence and necessity, are
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