The Life of Reason - George Santayana (great books to read .TXT) 📗
- Author: George Santayana
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The autonomous moralist differs from the sophist or ethical sceptic in this: that he retains his integrity. In vindicating his ideal he does not recant his human nature. In asserting the initial right of every impulse in others, he remains the spokesman of his own. Knowledge of the world, courtesy, and fairness do not neutralise his positive life. He is thoroughly sincere, as the sophist is not; for every man, while he lives, embodies and enacts some special interest; and this truth, which those who confound psychology with ethics may think destructive of all authority in morals, is in fact what alone renders moral judgment possible and respectable. If the sophist declares that what his nature attaches him to is not "really" a good, because it would not be a good, perhaps, for a different creature, he is a false interpreter of his own heart, and rather discreditably stultifies his honest feelings and actions by those theoretical valuations which, in guise of a mystical ethics, he gives out to the world. Socratic liberality, on the contrary, is consistent with itself, as Spinozistic naturalism is also; for it exercises that right of private judgment which it concedes to others, and avowedly builds up the idea of the good on that natural inner foundation on which everybody who has it at all must inevitably build it. This functional good is accordingly always relative and good for something; it is the ideal which a vital and energising soul carries with it as it moves. It is identical, as Socrates constantly taught, with the useful, the helpful, the beneficent. It is the complement needed to perfect every art and every activity after its own kind.
Rational ethics is an embodiment of volition, not a description of it. It is the expression of living interest, preference, and categorical choice. It leaves to psychology and history a free field for the description of moral phenomena. It has no interest in slipping far-fetched and incredible myths beneath the facts of nature, so as to lend a non-natural origin to human aspirations. It even recognises, as an emanation of its own force, that uncompromising truthfulness with which science assigns all forms of moral life to their place in the mechanical system of nature. But the rational moralist is not on that account reduced to a mere spectator, a physicist acknowledging no interest except the interest in facts and in the laws of change. His own spirit, small by the material forces which it may stand for and express, is great by its prerogative of surveying and judging the universe; surveying it, of course, from a mortal point of view, and judging it only by its kindliness or cruelty to some actual interest, yet, even so, determining unequivocally a part of its constitution and excellence. The rational moralist represents a force energising in the world, discovering its affinities there and clinging to them to the exclusion of their hateful opposites. He represents, over against the chance facts, an ideal embodying the particular demands, possibilities, and satisfactions of a specific being.
This dogmatic position of reason is not uncritically dogmatic; on the contrary, it is the sophistical position that is uncritically neutral. All criticism needs a dogmatic background, else it would lack objects and criteria for criticism. The sophist himself, without confessing it, enacts a special interest. He bubbles over with convictions about the pathological and fatal origin of human beliefs, as if that could prevent some of them from being more trustworthy and truer than others. He is doubtless right in his psychology; his own ideas have their natural causes and their chance of signifying something real. His scepticism may represent a wider experience than do the fanaticisms it opposes. But this sceptic also lives. Nature has sent her saps abundantly into him, and he cannot but nod dogmatically on that philosophical tree on which he is so pungent a berry. His imagination is unmistakably fascinated by the pictures it happens to put together. His judgment falls unabashed, and his discourse splashes on in its dialectical march, every stepping-stone an unquestioned idea, every stride a categorical assertion. Does he deny this? Then his very denial, in its promptness and heat, audibly contradicts him and makes him ridiculous. Honest criticism consists in being consciously dogmatic, and conscientiously so, like Descartes when he said, "I am." It is to sift and harmonise all assertions so as to make them a faithful expression of actual experience and inevitable thought.
Now will, no less than that reason which avails to render will consistent and far-reaching, animates natural bodies and expresses their functions. It has a radical bias, a foregone, determinate direction, else it could not be a will nor a principle of preference. The knowledge of what other people desire does not abolish a man's own aims. Sympathy and justice are simply an expansion of the soul's interests, arising when we consider other men's lives so intently that something in us imitates and re-enacts their experience, so that we move partly in unison with their movement, recognise the reality and initial legitimacy of their interests, and consequently regard their aims in our action, in so far as our own status and purposes have become identical with theirs. We are not less ourselves, nor less autonomous, for this assimilation, since we assimilate only what is in itself intelligible and congruous with our mind and obey only that authority which can impose itself on our reason.
The case is parallel to that of knowledge. To know all men's experience and to comprehend their beliefs would constitute the most cogent and settled of philosophies. Thought would then be reasonably adjusted to all the facts of history, and judgment would grow more authoritative and precise by virtue of that enlightenment. So, too, to understand all the goods that any man, nay, that any beast or angel, may ever have pursued, would leave man still necessitous of food, drink, sleep, and shelter; he would still love; the comic, the loathsome, the beautiful would still affect him with unmistakable direct emotions. His taste might no doubt gain in elasticity by those sympathetic excursions into the polyglot world; the plastic or dramatic quality which had enabled him to feel other creatures' joys would grow by exercise and new overtones would be added to his gamut. But the foundations of his nature would stand; and his possible happiness, though some new and precious threads might be woven into it, would not have a texture fundamentally different.
The radical impulses at work in any animal must continue to speak while he lives, for they are his essence. A true morality does not have to be adopted; the parts of it best practised are those which are never preached. To be "converted" would be to pass from one self-betrayal to another. It would be to found a new morality on a new artifice. The morality which has genuine authority exists inevitably and speaks autonomously in every common judgment, self-congratulation, ambition, or passion that fills the vulgar day. The pursuit of those goods which are the only possible or fitting crown of a man's life is predetermined by his nature; he cannot choose a law-giver, nor accept one, for none who spoke to the purpose could teach him anything but to know himself. Rational life is an art, not a slavery; and terrible as may be the errors and the apathy that impede its successful exercise, the standard and goal of it are given intrinsically. Any task imposed externally on a man is imposed by force only, a force he has the right to defy so soon as he can do so without creating some greater impediment to his natural vocation.
Rational ethics, then, resembles prerational precepts and half-systems in being founded on impulse. It formulates a natural morality. It is a settled method of achieving ends to which man is drawn by virtue of his physical and rational constitution. By this circumstance rational ethics is removed from the bad company of all artificial, verbal, and unjust systems of morality, which in absolving themselves from relevance to man's endowment and experience merely show how completely irrelevant they are to life. Once, no doubt, each of these arbitrary systems expressed (like the observance of the Sabbath) some practical interest or some not unnatural rite; but so narrow a basis of course has to be disowned when the precepts so originating have been swollen into universal tyrannical laws. A rational ethics reduces them at once to their slender representative rôle; and it surrounds and buttresses them on every side with all other natural ideals.
Rational ethics thus differs from the prerational in being complete. There is one impulse which intuitive moralists ignore: the impulse to reflect. Human instincts are ignorant, multitudinous, and contradictory. To satisfy them as they come is often impossible, and often disastrous, in that such satisfaction prevents the satisfaction of other instincts inherently no less fecund and legitimate. When we apply reason to life we immediately demand that life be consistent, complete, and satisfactory when reflected upon and viewed as a whole. This view, as it presents each moment in its relations, extends to all moments affected by the action or maxim under discussion; it has no more ground for stopping at the limits of what is called a single life than at the limits of a single adventure. To stop at selfishness is not particularly rational. The same principle that creates the ideal of a self creates the ideal of a family or an institution.
The conflict between selfishness and altruism is like that between any two ideal passions that in some particular may chance to be opposed; but such a conflict has no obstinate existence for reason. For reason the person itself has no obstinate existence. The character which a man achieves at the best moment of his life is indeed something ideal and significant; it justifies and consecrates all his coherent actions and preferences. But the man's life, the circle drawn by biographers around the career of a particular body, from the womb to the charnel-house, and around the mental flux that accompanies that career, is no significant unity. All the substances and efficient processes that figure within it come from elsewhere and continue beyond; while all the rational objects and interests to which it refers have a trans-personal status. Self-love itself is concerned with public opinion; and if a man concentrates his view on private pleasures, these may qualify the fleeting moments of his life with an intrinsic value, but they leave the life itself shapeless and infinite, as if sparks should play over a piece of burnt paper.
The limits assigned to the mass of sentience attributed to each man are assigned conventionally; his prenatal feelings, his forgotten dreams, and his unappropriated sensations belong to his body and for that reason only are said to belong
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