Address delivered before the Philosophical Union of the University of California, August 25, 1911.
Ladies and Gentlemen, — The privilege of addressing you to-day is very welcome to me, not merely for the honour of it, which is great, nor for the pleasures of travel, which are many, when it is California that one is visiting for the first time, but also because there is something I have long wanted to say which this occasion seems particularly favourable for saying. America is still a young country, and this part of it is especially so; and it would have been nothing extraordinary if, in this young country, material preoccupations had altogether absorbed people's minds, and they had been too much engrossed in living to reflect upon life, or to have any philosophy. The opposite, however, is the case. Not only have you already found time to philosophise in California, as your society proves, but the eastern colonists from the very beginning were a sophisticated race. As much as in clearing the land and fighting the Indians they were occupied, as they expressed it, in wrestling with the Lord. The country was new, but the race was tried, chastened, and full of solemn memories. It was an old wine in new bottles; and America did not have to wait for its present universities, with their departments of academic philosophy, in order to possess a living philosophy — to have a distinct vision of the universe and definite convictions about human destiny.
Now this situation is a singular and remarkable one, and has many consequences, not all of which are equally fortunate. America is a young country with an old mentality: it has enjoyed the advantages of a child carefully brought up and thoroughly indoctrinated; it has been a wise child. But a wise child, an old head on young shoulders, always has a comic and an unpromising side. The wisdom is a little thin and verbal, not aware of its full meaning and grounds; and physical and emotional growth may be stunted by it, or even deranged. Or when the child is too vigorous for that, he will develop a fresh mentality of his own, out of his observations and actual instincts; and this fresh mentality will interfere with the traditional mentality, and tend to reduce it to something perfunctory, conventional, and perhaps secretly despised. A philosophy is not genuine unless it inspires and expresses the life of those who cherish it. I do not think the hereditary philosophy of America has done much to atrophy the natural activities of the inhabitants; the wise child has not missed the joys of youth or of manhood; but what has happened is that the hereditary philosophy has grown stale, and that the academic philosophy afterwards developed has caught the stale odour from it. America is not simply, as I said a moment ago, a young country with an old mentality: it is a country with two mentalities, one a survival of the beliefs and standards of the fathers, the other an expression of the instincts, practice, and discoveries of the younger generations. In all the higher things of the mind — in religion, in literature, in the moral emotions — it is the hereditary spirit that still prevails, so much so that Mr. Bernard Shaw finds that America is a hundred years behind the times. The truth is that one-half of the American mind, that not occupied intensely in practical affairs, has remained, I will not say high-and-dry, but slightly becalmed; it has floated gently in the back-water, while, alongside, in invention and industry and social organisation, the other half of the mind was leaping down a sort of Niagara Rapids. This division may be found symbolised in American architecture: a neat reproduction of the colonial mansion — with some modern comforts introduced surreptitiously — stands beside the sky-scraper. The American Will inhabits the sky-scraper; the American Intellect inhabits the colonial mansion. The one is the sphere of the American man; the other, at least predominantly, of the American woman. The one is all aggressive enterprise; the other is all genteel tradition.
Now, with your permission, I should like to analyse more fully how this interesting situation has arisen, how it is qualified, and whither it tends. And in the first place we should remember what, precisely, that philosophy was which the first settlers brought with them into the country. In strictness there was more than one; but we may confine our attention to what I will call Calvinism, since it is on this that the current academic philosophy has been grafted. I do not mean exactly the Calvinism of Calvin, or even of Jonathan Edwards; for in their systems there was much that was not pure philosophy, but rather faith in the externals and history of revelation. Jewish and Christian revelation was interpreted by these men, however, in the spirit of a particular philosophy, which might have arisen under any sky, and been associated with any other religion as well as with Protestant Christianity. In fact, the philosophical principle of Calvinism appears also in the Koran, in Spinoza, and in Cardinal Newman; and persons with no very distinctive Christian belief, like Carlyle or like Professor Royce, may be nevertheless, philosophically, perfect Calvinists. Calvinism, taken in this sense, is an expression of the agonised conscience. It is a view of the world which an agonised conscience readily embraces, if it takes itself seriously, as, being agonised, of course it must. Calvinism, essentially, asserts three things: that sin exists, that sin is punished, and that it is beautiful that sin should exist to be punished. The heart of the Calvinist is therefore divided between tragic concern at his own miserable condition, and tragic exultation about the universe at large. He oscillates between a profound abasement and a paradoxical elation of the spirit. To be a Calvinist philosophically is to feel a fierce pleasure in the existence of misery, especially of one's own, in that this misery seems to manifest the fact that the Absolute is irresponsible or infinite or holy. Human nature, it feels, is totally depraved: to have the instincts and motives that we necessarily have is a great scandal, and we must suffer for it; but that scandal is requisite, since otherwise the serious importance of being as we ought to be would not have been vindicated.
To those of us who have not an agonised conscience this system may seem fantastic and even unintelligible; yet it is logically and intently thought out from its emotional premises. It can take permanent possession of a deep mind here and there, and under certain conditions it can become epidemic. Imagine, for instance, a small nation with an intense vitality, but on the verge of ruin, ecstatic and distressful, having a strict and minute code of laws, that paints life in sharp and violent chiaroscuro, all pure righteousness and black abominations, and exaggerating the consequences of both perhaps to infinity. Such a people were the Jews after the exile, and again the early Protestants. If such a people is philosophical at all, it will not improbably be Calvinistic. Even in the early American communities many of these conditions were fulfilled. The nation was small and isolated; it lived under pressure and constant trial; it was acquainted with but a small range of goods and evils. Vigilance over conduct and an absolute demand for personal integrity were not merely traditional things, but things that practical sages, like Franklin and Washington, recommended to their countrymen, because they were virtues that justified themselves visibly by their fruits. But soon these happy results themselves helped to relax the pressure of external circumstances, and indirectly the pressure of the agonised conscience within. The nation became numerous; it ceased to be either ecstatic or distressful; the high social morality which on the whole it preserved took another colour; people remained honest and helpful out of good sense and good will rather than out of scrupulous adherence to any fixed principles. They retained their instinct for order, and often created order with surprising quickness; but the sanctity of law, to be obeyed for its own sake, began to escape them; it seemed too unpractical a notion, and not quite serious. In fact, the second and native-born American mentality began to take shape. The sense of sin totally evaporated. Nature, in the words of Emerson, was all beauty and commodity; and while operating on it laboriously, and drawing quick returns, the American began to drink in inspiration from it æsthetically. At the same time, in so broad a continent, he had elbow-room. His neighbours helped more than they hindered him; he wished their number to increase. Good will became the great American virtue; and a passion arose for counting heads, and square miles, and cubic feet, and minutes saved — as if there had been anything to save them for. How strange to the American now that saying of Jonathan Edwards, that men are naturally God's enemies! Yet that is an axiom to any intelligent Calvinist, though the words he uses may be different. If you told the modern American that he is totally depraved, he would think you were joking, as he himself usually is. He is convinced that he always has been, and always will be, victorious and blameless.
Calvinism thus lost its basis in American life. Some emotional natures, indeed, reverted in their religious revivals or private searchings of heart to the sources of the tradition; for any of the radical points of view in philosophy may cease to be prevalent, but none can cease to be possible. Other natures, more sensitive to the moral and literary influences of the world, preferred to abandon parts of their philosophy, hoping thus to reduce the distance which should separate the remainder from real life.
Meantime, if anybody arose with a special sensibility or a technical genius, he was in great straits; not being fed sufficiently by the world, he was driven in upon his own resources. The three American writers whose personal endowment was perhaps the finest — Poe, Hawthorne, and Emerson — had all a certain starved and abstract quality. They could not retail the genteel tradition; they were too keen, too perceptive, and too independent for that. But life offered them little digestible material, nor were they naturally voracious. They were fastidious, and under the circumstances they were starved. Emerson, to be sure, fed on books. There was a great catholicity in his reading; and he showed a fine tact in his comments, and in his way of appropriating what he read. But he read transcendentally, not historically, to learn what he himself felt, not what others might have felt before him. And to feed on books, for a philosopher or a poet, is still to starve. Books can help him to acquire form, or to avoid pitfalls; they cannot supply him with substance, if he is to have any. Therefore the genius of Poe and Hawthorne, and even of Emerson, was employed on a sort of inner play, or digestion of vacancy. It was a refined labour, but it was in danger of being morbid, or tinkling, or self-indulgent. It was a play of intra-mental rhymes. Their mind was like an old music-box, full of tender echoes and quaint fancies. These fancies expressed their personal genius sincerely, as dreams may; but they were arbitrary fancies in comparison with what a real observer would have said in the premises. Their manner, in a word, was subjective. In their own persons they escaped the mediocrity of the genteel tradition, but they supplied nothing to supplant it in other minds.
The churches, likewise, although they modified their spirit, had no philosophy to offer save a new emphasis on parts of what Calvinism contained. The theology of Calvin, we must remember, had much in it besides philosophical Calvinism. A Christian tenderness, and a hope of grace for the individual, came to mitigate its sardonic optimism; and it was these evangelical elements that the Calvinistic churches now emphasised, seldom and with blushes referring to hell-fire or infant damnation. Yet philosophic Calvinism, with a theory of life that would perfectly justify hell-fire and infant damnation if they happened to exist, still dominates the traditional metaphysics. It is an ingredient, and the decisive ingredient, in what calls itself idealism. But in order to see just what part Calvinism plays in current idealism, it will be necessary to distinguish the other chief element in that complex system, namely, transcendentalism.
Transcendentalism is the philosophy which the romantic era produced in Germany, and independently, I believe, in America also. Transcendentalism proper, like romanticism, is not any particular set of dogmas about what things exist; it is not a system of the universe regarded as a fact, or as a collection of facts. It is a method, a point of view, from which any world, no matter what it might contain, could be approached by a self-conscious observer. Transcendentalism is systematic subjectivism. It studies the perspectives of knowledge as they radiate from the self; it is a plan of those avenues of inference by which our ideas of things must be reached, if they are to afford any systematic or distant vistas. In other words, transcendentalism is the critical logic of science. Knowledge, it says, has a station, as in a watch-tower; it is always seated here and now, in the self of the moment. The past and the future, things inferred and things conceived, lie around it, painted as upon a panorama. They cannot be lighted up save by some centrifugal ray of attention and present interest, by some active operation of the mind.
This is hardly the occasion for developing or explaining this delicate insight; suffice it to say, lest you should think later that I disparage transcendentalism, that as a method I regard it as correct and, when once suggested, unforgettable. I regard it as the chief contribution made in modern times to speculation. But it is a method only, an attitude we may always assume if we like and that will always be legitimate. It is no answer, and involves no particular answer, to the question: What exists; in what order is what exists produced; what is to exist in the future? This question must be answered by observing the object, and tracing humbly the movement of the object. It cannot be answered at all by harping on the fact that this object, if discovered, must be discovered by somebody, and by somebody who has an interest in discovering it. Yet the Germans who first gained the full transcendental insight were romantic people; they were more or less frankly poets; they were colossal egotists, and wished to make not only their own knowledge but the whole universe centre about themselves. And full as they were of their romantic isolation and romantic liberty, it occurred to them to imagine that all reality might be a transcendental self and a romantic dreamer like themselves; nay, that it might be just their own transcendental self and their own romantic dreams extended indefinitely. Transcendental logic, the method of discovery for the mind, was to become also the method of evolution in nature and history. Transcendental method, so abused, produced transcendental myth. A conscientious critique of knowledge was turned into a sham system of nature. We must therefore distinguish sharply the transcendental grammar of the intellect, which is significant and potentially correct, from the various transcendental systems of the universe, which are chimeras.
In both its parts, however, transcendentalism had much to recommend it to American philosophers, for the transcendental method appealed to the individualistic and revolutionary temper of their youth, while transcendental myths enabled them to find a new status for their inherited theology, and to give what parts of it they cared to preserve some semblance of philosophical backing. This last was the use to which the transcendental method was put by Kant himself, who first brought it into vogue, before the terrible weapon had got out of hand, and become the instrument of pure romanticism. Kant came, he himself said, to remove knowledge in order to make room for faith, which in his case meant faith in Calvinism. In other words, he applied the transcendental method to matters of fact, reducing them thereby to human ideas, in order to give to the Calvinistic postulates of conscience a metaphysical validity. For Kant had a genteel tradition of his own, which he wished to remove to a place of safety, feeling that the empirical world had become too hot for it; and this place of safety was the region of transcendental myth. I need hardly say how perfectly this expedient suited the needs of philosophers in America, and it is no accident if the influence of Kant soon became dominant here. To embrace this philosophy was regarded as a sign of profound metaphysical insight, although the most mediocre minds found no difficulty in embracing it. In truth it was a sign of having been brought up in the genteel tradition, of feeling it weak, and of wishing to save it.
But the transcendental method, in its way, was also sympathetic to the American mind. It embodied, in a radical form, the spirit of Protestantism as distinguished from its inherited doctrines; it was autonomous, undismayed, calmly revolutionary; it felt that Will was deeper than Intellect; it focussed everything here and now, and asked all things to show their credentials at the bar of the young self, and to prove their value for this latest born moment. These things are truly American; they would be characteristic of any young society with a keen and discursive intelligence, and they are strikingly exemplified in the thought and in the person of Emerson. They constitute what he called self-trust. Self-trust, like other transcendental attitudes, may be expressed in metaphysical fables. The romantic spirit may imagine itself to be an absolute force, evoking and moulding the plastic world to express its varying moods. But for a pioneer who is actually a world-builder this metaphysical illusion has a partial warrant in historical fact; far more warrant than it could boast of in the fixed and articulated society of Europe, among the moonstruck rebels and sulking poets of the romantic era. Emerson was a shrewd Yankee, by instinct on the winning side; he was a cheery, child-like soul, impervious to the evidence of evil, as of everything that it did not suit his transcendental individuality to appreciate or to notice. More, perhaps, than anybody that has ever lived, he practised the transcendental method in all its purity. He had no system. He opened his eyes on the world every morning with a fresh sincerity, marking how things seemed to him then, or what they suggested to his spontaneous fancy. This fancy, for being spontaneous, was not always novel; it was guided by the habits and training of his mind, which were those of a preacher. Yet he never insisted on his notions so as to turn them into settled dogmas; he felt in his bones that they were myths. Sometimes, indeed, the bad example of other transcendentalists, less true than he to their method, or the pressing questions of unintelligent people, or the instinct we all have to think our ideas final, led him to the very verge of system-making; but he stopped short. Had he made a system out of his notion of compensation, or the over-soul, or spiritual laws, the result would have been as thin and forced as it is in other transcendental systems. But he coveted truth; and he returned to experience, to history, to poetry, to the natural science of his day, for new starting-points and hints toward fresh transcendental musings.
To covet truth is a very distinguished passion. Every philosopher says he is pursuing the truth, but this is seldom the case. As Mr. Bertrand Russell has observed, one reason why philosophers often fail to reach the truth is that often they do not desire to reach it. Those who are genuinely concerned in discovering what happens to be true are rather the men of science, the naturalists, the historians; and ordinarily they discover it, according to their lights. The truths they find are never complete, and are not always important; but they are integral parts of the truth, facts and circumstances that help to fill in the picture, and that no later interpretation can invalidate or afford to contradict. But professional philosophers are usually only apologists: that is, they are absorbed in defending some vested illusion or some eloquent idea. Like lawyers or detectives, they study the case for which they are retained, to see how much evidence or semblance of evidence they can gather for the defence, and how much prejudice they can raise against the witnesses for the prosecution; for they know they are defending prisoners suspected by the world, and perhaps by their own good sense, of falsification. They do not covet truth, but victory and the dispelling of their own doubts. What they defend is some system, that is, some view about the totality of things, of which men are actually ignorant. No system would have ever been framed if people had been simply interested in knowing what is true, whatever it may be. What produces systems is the interest in maintaining against all comers that some favourite or inherited idea of ours is sufficient and right. A system may contain an account of many things which, in detail, are true enough; but as a system, covering infinite possibilities that neither our experience nor our logic can prejudge, it must be a work of imagination and a piece of human soliloquy. It may be expressive of human experience, it may be poetical; but how should anyone who really coveted truth suppose that it was true?
Emerson had no system; and his coveting truth had another exceptional consequence: he was detached, unworldly, contemplative. When he came out of the conventicle or the reform meeting, or out of the rapturous close atmosphere of the lecture-room, he heard Nature whispering to him: "Why so hot, little sir?" No doubt the spirit or energy of the world is what is acting in us, as the sea is what rises in every little wave; but it passes through us, and cry out as we may, it will move on. Our privilege is to have perceived it as it moves. Our dignity is not in what we do, but in what we understand. The whole world is doing things. We are turning in that vortex; yet within us is silent observation, the speculative eye before which all passes, which bridges the distances and compares the combatants. On this side of his genius Emerson broke away from all conditions of age or country and represented nothing except intelligence itself.
There was another element in Emerson, curiously combined with transcendentalism, namely, his love and respect for Nature. Nature, for the transcendentalist, is precious because it is his own work, a mirror in which he looks at himself and says (like a poet relishing his own verses), "What a genius I am! Who would have thought there was such stuff in me?" And the philosophical egotist finds in his doctrine a ready explanation of whatever beauty and commodity nature actually has. No wonder, he says to himself, that nature is sympathetic, since I made it. And such a view, one-sided and even fatuous as it may be, undoubtedly sharpens the vision of a poet and a moralist to all that is inspiriting and symbolic in the natural world. Emerson was particularly ingenious and clear-sighted in feeling the spiritual uses of fellowship with the elements. This is something in which all Teutonic poetry is rich and which forms, I think, the most genuine and spontaneous part of modern taste, and especially of American taste. Just as some people are naturally enthralled and refreshed by music, so others are by landscape. Music and landscape make up the spiritual resources of those who cannot or dare not express their unfulfilled ideals in words. Serious poetry, profound religion (Calvinism, for instance), are the joys of an unhappiness that confesses itself; but when a genteel tradition forbids people to confess that they are unhappy, serious poetry and profound religion are closed to them by that; and since human life, in its depths, cannot then express itself openly, imagination is driven for comfort into abstract arts, where human circumstances are lost sight of, and human problems dissolve in a purer medium. The pressure of care is thus relieved, without its quietus being found in intelligence. To understand oneself is the classic form of consolation; to elude oneself is the romantic. In the presence of music or landscape human experience eludes itself; and thus romanticism is the bond between transcendental and naturalistic sentiment. The winds and clouds come to minister to the solitary ego. Have there been, we may ask, any successful efforts to escape from the genteel tradition, and to express something worth expressing behind its back? This might well not have occurred as yet; but America is so precocious, it has been trained by the genteel tradition to be so wise for its years, that some indications of a truly native philosophy and poetry are already to be found. I might mention the humorists, of whom you here in California have had your share. The humorists, however, only half escape the genteel tradition; their humour would lose its savour if they had wholly escaped it. They point to what contradicts it in the facts; but not in order to abandon the genteel tradition, for they have nothing solid to put in its place. When they point out how ill many facts fit into it, they do not clearly conceive that this militates against the standard, but think it a funny perversity in the facts. Of course, did they earnestly respect the genteel tradition, such an incongruity would seem to them sad, rather than ludicrous. Perhaps the prevalence of humour in America, in and out of season, may be taken as one more evidence that the genteel tradition is present pervasively, but everywhere weak. Similarly in Italy, during the Renaissance, the Catholic tradition could not be banished from the intellect, since there was nothing articulate to take its place; yet its hold on the heart was singularly relaxed. The consequence was that humorists could regale themselves with the foibles of monks and of cardinals, with the credulity of fools, and the bogus miracles of the saints; not intending to deny the theory of the church, but caring for it so little at heart that they could find it infinitely amusing that it should be contradicted in men's lives and that no harm should come of it. So when Mark Twain says, "I was born of poor but dishonest parents," the humour depends on the parody of the genteel Anglo-Saxon convention that it is disreputable to be poor; but to hint at the hollowness of it would not be amusing if it did not remain at bottom one's habitual conviction.
The one American writer who has left the genteel tradition entirely behind is perhaps Walt Whitman. For this reason educated Americans find him rather an unpalatable person, who they sincerely protest ought not to be taken for a representative of their culture; and he certainly should not, because their culture is so genteel and traditional. But the foreigner may sometimes think otherwise, since he is looking for what may have arisen in America to express, not the polite and conventional American mind, but the spirit and the inarticulate principles that animate the community, on which its own genteel mentality seems to sit rather lightly. When the foreigner opens the pages of Walt Whitman, he thinks that he has come at last upon something representative and original. In Walt Whitman democracy is carried into psychology and morals. The various sights, moods, and emotions are given each one vote; they are declared to be all free and equal, and the innumerable commonplace moments of life are suffered to speak like the others. Those moments formerly reputed great are not excluded, but they are made to march in the ranks with their companions — plain foot-soldiers and servants of the hour. Nor does the refusal to discriminate stop there; we must carry our principle further down, to the animals, to inanimate nature, to the cosmos as a whole. Whitman became a pantheist; but his pantheism, unlike that of the Stoics and of Spinoza, was unintellectual, lazy, and self-indulgent; for he simply felt jovially that everything real was good enough, and that he was good enough himself. In him Bohemia rebelled against the genteel tradition; but the reconstruction that alone can justify revolution did not ensue. His attitude, in principle, was utterly disintegrating; his poetic genius fell back to the lowest level, perhaps, to which it is possible for poetic genius to fall. He reduced his imagination to a passive sensorium for the registering of impressions. No element of construction remained in it, and therefore no element of penetration. But his scope was wide; and his lazy, desultory apprehension was poetical. His work, for the very reason that it is so rudimentary, contains a beginning, or rather many beginnings, that might possibly grow into a noble moral imagination, a worthy filling for the human mind. An American in the nineteenth century who completely disregarded the genteel tradition could hardly have done more.
But there is another distinguished man, lately lost to this country, who has given some rude shocks to this tradition and who, as much as Whitman, may be regarded as representing the genuine, the long silent American mind — I mean William James. He and his brother Henry were as tightly swaddled in the genteel tradition as any infant geniuses could be, for they were born before 1850, and in a Swedenborgian household. Yet they burst those bands almost entirely. The ways in which the two brothers freed themselves, however, are interestingly different. Mr. Henry James has done it by adopting the point of view of the outer world, and by turning the genteel American tradition, as he turns everything else, into a subject-matter for analysis. For him it is a curious habit of mind, intimately comprehended, to be compared with other habits of mind, also well known to him. Thus he has overcome the genteel tradition in the classic way, by understanding it. With William James too this infusion of worldly insight and European sympathies was a potent influence, especially in his earlier days; but the chief source of his liberty was another. It was his personal spontaneity, similar to that of Emerson, and his personal vitality, similar to that of nobody else. Convictions and ideas came to him, so to speak, from the subsoil. He had a prophetic sympathy with the dawning sentiments of the age, with the moods of the dumb majority. His scattered words caught fire in many parts of the world. His way of thinking and feeling represented the true America, and represented in a measure the whole ultra-modern, radical world. Thus he eluded the genteel tradition in the romantic way, by continuing it into its opposite. The romantic mind, glorified in Hegel's dialectic (which is not dialectic at all, but a sort of tragi-comic history of experience), is always rendering its thoughts unrecognisable through the infusion of new insights, and through the insensible transformation of the moral feeling that accompanies them, till at last it has completely reversed its old judgments under cover of expanding them. Thus the genteel tradition was led a merry dance when it fell again into the hands of a genuine and vigorous romanticist like William James. He restored their revolutionary force to its neutralised elements, by picking them out afresh, and emphasising them separately, according to his personal predilections.
For one thing, William James kept his mind and heart wide open to all that might seem, to polite minds, odd, personal, or visionary in religion and philosophy. He gave a sincerely respectful hearing to sentimentalists, mystics, spiritualists, wizards, cranks, quacks, and impostors — for it is hard to draw the line, and James was not willing to draw it prematurely. He thought, with his usual modesty, that any of these might have something to teach him. The lame, the halt, the blind, and those speaking with tongues could come to him with the certainty of finding sympathy; and if they were not healed, at least they were comforted, that a famous professor should take them so seriously; and they began to feel that after all to have only one leg, or one hand, or one eye, or to have three, might be in itself no less beauteous than to have just two, like the stolid majority. Thus William James became the friend and helper of those groping, nervous, half-educated, spiritually disinherited, passionately hungry individuals of which America is full. He became, at the same time, their spokesman and representative before the learned world; and he made it a chief part of his vocation to recast what the learned world has to offer, so that as far as possible it might serve the needs and interests of these people.
Yet the normal practical masculine American, too, had a friend in William James. There is a feeling abroad now, to which biology and Darwinism lend some colour, that theory is simply an instrument for practice, and intelligence merely a help toward material survival. Bears, it is said, have fur and claws, but poor naked man is condemned to be intelligent, or he will perish. This feeling William James embodied in that theory of thought and of truth which he called pragmatism. Intelligence, he thought, is no miraculous, idle faculty, by which we mirror passively any or everything that happens to be true, reduplicating the real world to no purpose. Intelligence has its roots and its issue in the context of events; it is one kind of practical adjustment, an experimental act, a form of vital tension. It does not essentially serve to picture other parts of reality, but to connect them. This view was not worked out by William James in its psychological and historical details; unfortunately he developed it chiefly in controversy against its opposite, which he called intellectualism, and which he hated with all the hatred of which his kind heart was capable. Intellectualism, as he conceived it, was pure pedantry; it impoverished and verbalised everything, and tied up nature in red tape. Ideas and rules that may have been occasionally useful it put in the place of the full-blooded irrational movement of life which had called them into being; and these abstractions, so soon obsolete, it strove to fix and to worship for ever. Thus all creeds and theories and all formal precepts sink in the estimation of the pragmatist to a local and temporary grammar of action; a grammar that must be changed slowly by time, and may be changed quickly by genius. To know things as a whole, or as they are eternally, if there is anything eternal in them, is not only beyond our powers, but would prove worthless, and perhaps even fatal to our lives. Ideas are not mirrors, they are weapons; their function is to prepare us to meet events, as future experience may unroll them. Those ideas that disappoint us are false ideas; those to which events are true are true themselves.
This may seem a very utilitarian view of the mind; and I confess I think it a partial one, since the logical force of beliefs and ideas, their truth or falsehood as assertions, has been overlooked altogether, or confused with the vital force of the material processes which these ideas express. It is an external view only, which marks the place and conditions of the mind in nature, but neglects its specific essence; as if a jewel were defined as a round hole in a ring. Nevertheless, the more materialistic the pragmatist's theory of the mind is, the more vitalistic his theory of nature will have to become. If the intellect is a device produced in organic bodies to expedite their processes, these organic bodies must have interests and a chosen direction in their life; otherwise their life could not be expedited, nor could anything be useful to it. In other words — and this is a third point at which the philosophy of William James has played havoc with the genteel tradition, while ostensibly defending it — nature must be conceived anthropomorphically and in psychological terms. Its purposes are not to be static harmonies, self-unfolding destinies, the logic of spirit, the spirit of logic, or any other formal method and abstract law; its purposes are to be concrete endeavours, finite efforts of souls living in an environment which they transform and by which they, too, are affected. A spirit, the divine spirit as much as the human, as this new animism conceives it, is a romantic adventurer. Its future is undetermined. Its scope, its duration, and the quality of its life are all contingent. This spirit grows; it buds and sends forth feelers, sounding the depths around for such other centres of force or life as may exist there. It has a vital momentum, but no predetermined goal. It uses its past as a stepping-stone, or rather as a diving-board, but has an absolutely fresh will at each moment to plunge this way or that into the unknown. The universe is an experiment; it is unfinished. It has no ultimate or total nature, because it has no end. It embodies no formula or statable law; any formula is at best a poor abstraction, describing what, in some region and for some time, may be the most striking characteristic of existence; the law is a description a posteriori of the habit things have chosen to acquire, and which they may possibly throw off altogether. What a day may bring forth is uncertain; uncertain even to God. Omniscience is impossible; time is real; what had been omniscience hitherto might discover something more to-day. "There shall be news," William James was fond of saying with rapture, quoting from the unpublished poem of an obscure friend, "there shall be news in heaven!" There is almost certainly, he thought, a God now; there may be several gods, who might exist together, or one after the other. We might, by our conspiring sympathies, help to make a new one. Much in us is doubtless immortal; we survive death for some time in a recognisable form; but what our career and transformations may be in the sequel we cannot tell, although we may help to determine them by our daily choices. Observation must be continual if our ideas are to remain true. Eternal vigilance is the price of knowledge; perpetual hazard, perpetual experiment keep quick the edge of life.
This is, so far as I know, a new philosophical vista; it is a conception never before presented, although implied, perhaps, in various quarters, as in Norse and even Greek mythology. It is a vision radically empirical and radically romantic; and as William James himself used to say, the visions and not the arguments of a philosopher are the interesting and influential things about him. William James, rather too generously, attributed this vision to M. Bergson, and regarded him in consequence as a philosopher of the first rank, whose thought was to be one of the turning-points in history. M. Bergson had killed intellectualism. It was his book on creative evolution, said James with humorous emphasis, that had come at last to "écraser l'infâme." We may suspect, notwithstanding, that intellectualism, infamous and crushed, will survive the blow; and if the author of the Book of Ecclesiastes were now alive, and heard that there shall be news in heaven, he would doubtless say that there may possibly be news there, but that under the sun there is nothing new — not even radical empiricism or radical romanticism, which from the beginning of the world has been the philosophy of those who as yet had had little experience; for to the blinking little child it is not merely something in the world that is new daily, but everything is new all day. I am not concerned with the rights and wrongs of that controversy; my point is only that William James, in this genial evolutionary view of the world, has given a rude shock to the genteel tradition. What! The world a gradual improvisation? Creation unpremeditated? God a sort of young poet or struggling artist? William James is an advocate of theism; pragmatism adds one to the evidences of religion; that is excellent. But is not the cool abstract piety of the genteel getting more than it asks for? This empirical naturalistic God is too crude and positive a force; he will work miracles, he will answer prayers, he may inhabit distinct places, and have distinct conditions under which alone he can operate; he is a neighbouring being, whom we can act upon, and rely upon for specific aids, as upon a personal friend, or a physician, or an insurance company. How disconcerting! Is not this new theology a little like superstition? And yet how interesting, how exciting, if it should happen to be true! I am far from wishing to suggest that such a view seems to me more probable than conventional idealism or than Christian orthodoxy. All three are in the region of dramatic system-making and myth to which probabilities are irrelevant. If one man says the moon is sister to the sun, and another that she is his daughter, the question is not which notion is more probable, but whether either of them is at all expressive. The so-called evidences are devised afterwards, when faith and imagination have prejudged the issue. The force of William James's new theology, or romantic cosmology, lies only in this: that it has broken the spell of the genteel tradition, and enticed faith in a new direction, which on second thoughts may prove no less alluring than the old. The important fact is not that the new fancy might possibly be true — who shall know that? — but that it has entered the heart of a leading American to conceive and to cherish it. The genteel tradition cannot be dislodged by these insurrections; there are circles to which it is still congenial, and where it will be preserved. But it has been challenged and (what is perhaps more insidious) it has been discovered. No one need be browbeaten any longer into accepting it. No one need be afraid, for instance, that his fate is sealed because some young prig may call him a dualist; the pint would call the quart a dualist, if you tried to pour the quart into him. We need not be afraid of being less profound, for being direct and sincere. The intellectual world may be traversed in many directions; the whole has not been surveyed; there is a great career in it open to talent. That is a sort of knell, that tolls the passing of the genteel tradition. Something else is now in the field; something else can appeal to the imagination, and be a thousand times more idealistic than academic idealism, which is often simply a way of white-washing and adoring things as they are. The illegitimate monopoly which the genteel tradition had established over what ought to be assumed and what ought to be hoped for has been broken down by the first-born of the family, by the genius of the race. Henceforth there can hardly be the same peace and the same pleasure in hugging the old proprieties. Hegel will be to the next generation what Sir William Hamilton was to the last. Nothing will have been disproved, but everything will have been abandoned. An honest man has spoken, and the cant of the genteel tradition has become harder for young lips to repeat.
With this I have finished such a sketch as I am here able to offer you of the genteel tradition in American philosophy. The subject is complex, and calls for many an excursus and qualifying footnote; yet I think the main outlines are clear enough. The chief fountains of this tradition were Calvinism and transcendentalism. Both were living fountains; but to keep them alive they required, one an agonised conscience, and the other a radical subjective criticism of knowledge. When these rare metaphysical preoccupations disappeared — and the American atmosphere is not favourable to either of them — the two systems ceased to be inwardly understood; they subsisted as sacred mysteries only; and the combination of the two in some transcendental system of the universe (a contradiction in principle) was doubly artificial. Besides, it could hardly be held with a single mind. Natural science, history, the beliefs implied in labour and invention, could not be disregarded altogether; so that the transcendental philosopher was condemned to a double allegiance, and to not letting his left hand know the bluff that his right hand was making. Nevertheless, the difficulty in bringing practical inarticulate convictions to expression is very great, and the genteel tradition has subsisted in the academic mind for want of anything equally academic to take its place.
The academic mind, however, has had its flanks turned. On the one side came the revolt of the Bohemian temperament, with its poetry of crude naturalism; on the other side came an impassioned empiricism, welcoming popular religious witnesses to the unseen, reducing science to an instrument of success in action, and declaring the universe to be wild and young, and not to be harnessed by the logic of any school.
This revolution, I should think, might well find an echo among you, who live in a thriving society, and in the presence of a virgin and prodigious world. When you transform nature to your uses, when you experiment with her forces, and reduce them to industrial agents, you cannot feel that nature was made by you or for you, for then these adjustments would have been pre-established. Much less can you feel it when she destroys your labour of years in a momentary spasm. You must feel, rather, that you are an offshoot of her life; one brave little force among her immense forces. When you escape, as you love to do, to your forests and your sierras, I am sure again that you do not feel you made them, or that they were made for you. They have grown, as you have grown, only more massively and more slowly. In their non-human beauty and peace they stir the sub-human depths and the superhuman possibilities of your own spirit. It is no transcendental logic that they teach; and they give no sign of any deliberate morality seated in the world. It is rather the vanity and superficiality of all logic, the needlessness of argument, the relativity of morals, the strength of time, the fertility of matter, the variety, the unspeakable variety, of possible life. Everything is measurable and conditioned, indefinitely repeated, yet, in repetition, twisted somewhat from its old form. Everywhere is beauty and nowhere permanence, everywhere an incipient harmony, nowhere an intention, nor a responsibility, nor a plan. It is the irresistible suasion of this daily spectacle, it is the daily discipline of contact with things, so different from the verbal discipline of the schools, that will, I trust, inspire the philosophy of your children. A Californian whom I had recently the pleasure of meeting observed that, if the philosophers had lived among your mountains their systems would have been different from what they are. Certainly, I should say, very different from what those systems are which the European genteel tradition has handed down since Socrates; for these systems are egotistical; directly or indirectly they are anthropocentric, and inspired by the conceited notion that man, or human reason, or the human distinction between good and evil, is the centre and pivot of the universe. That is what the mountains and the woods should make you at last ashamed to assert. From what, indeed, does the society of nature liberate you, that you find it so sweet? It is hardly (is it?) that you wish to forget your past, or your friends, or that you have any secret contempt for your present ambitions. You respect these, you respect them perhaps too much; you are not suffered by the genteel tradition to criticise or to reform them at all radically. No; it is the yoke of this genteel tradition itself that these primeval solitudes lift from your shoulders. They suspend your forced sense of your own importance not merely as individuals, but even as men. They allow you, in one happy moment, at once to play and to worship, to take yourselves simply, humbly, for what you are, and to salute the wild, indifferent, non-censorious infinity of nature. You are admonished that what you can do avails little materially, and in the end nothing. At the same time, through wonder and pleasure, you are taught speculation. You learn what you are really fitted to do, and where lie your natural dignity and joy, namely, in representing many things, without being them, and in letting your imagination, through sympathy, celebrate and echo their life. Because the peculiarity of man is that his machinery for reaction on external things has involved an imaginative transcript of these things, which is preserved and suspended in his fancy; and the interest and beauty of this inward landscape, rather than any fortunes that may await his body in the outer world, constitute his proper happiness. By their mind, its scope, quality, and temper, we estimate men, for by the mind only do we exist as men, and are more than so many storage-batteries for material energy. Let us therefore be frankly human. Let us be content to live in the mind.