The Life of Reason by George Santayana (i have read the book TXT) π
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- Author: George Santayana
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On these affinities and reactions sense and intellect are grafted. The plants are of different nature, yet growing together they bear excellent fruit. It is as the organs receive appropriate stimulations that attention is riveted on definite sensations. It is as the system exercises its natural activities that passion, will, and meditation possess the mind. No syllogism is needed to persuade us to eat, no prophecy of happiness to teach us to love. On the contrary, the living organism, caught in the act, informs us how to reason and what to enjoy. The soul adopts the body's aims; from the body and from its instincts she draws a first hint of the right means to those accepted purposes. Thus reason enters into partnership with the world and begins to be respected there; which it would never be if it were not expressive of the same mechanical forces that are to preside over events and render them fortunate or unfortunate for human interests. Reason is significant in action only because it has begun by taking, so to speak, the body's side; that sympathetic bias enables her to distinguish events pertinent to the chosen interests, to compare impulse with satisfaction, and, by representing a new and circular current in the system, to preside over the formation of better habits, habits expressing more instincts at once and responding to more opportunities.
CHAPTER IIIβTHE DISCOVERY OF NATURAL OBJECTSAt first sight it might seem an idle observation that the first task of intelligence is to represent the environing reality, a reality actually represented in the notion, universally prevalent among men, of a cosmos in space and time, an animated material engine called nature. In trying to conceive nature the mind lisps its first lesson; natural phenomena are the mother tongue of imagination no less than of science and practical life. Men and gods are not conceivable otherwise than as inhabitants of nature. Early experience knows no mystery which is not somehow rooted in transformations of the natural world, and fancy can build no hope which would not be expressible there. But we are grown so accustomed to this ancient apparition that we may be no longer aware how difficult was the task of conjuring it up. We may even have forgotten the possibility that such a vision should never have arisen at all. A brief excursion into that much abused subject, the psychology of perception, may here serve to remind us of the great work which the budding intellect must long ago have accomplished unawares.
Consider how the shocks out of which the notion of material things is to be built first strike home into the soul. Eye and hand, if we may neglect the other senses, transmit their successive impressions, all varying with the position of outer objects and with the other material conditions. A chaos of multitudinous impressions rains in from all sides at all hours. Nor have the external or cognitive senses an original primacy. The taste, the smell, the alarming sounds of things are continually distracting attention. There are infinite reverberations in memory of all former impressions, together with fresh fancies created in the brain, things at first in no wise subordinated to external objects. All these incongruous elements are mingled like a witches' brew. And more: there are indications that inner sensations, such as those of digestion, have an overpowering influence on the primitive mind, which has not learned to articulate or distinguish permanent needs. So that to the whirl of outer sensations we must add, to reach some notion of what consciousness may contain before the advent of reason, interruptions and lethargies caused by wholly blind internal feelings; trances such as fall even on comparatively articulate minds in rage, lust, or madness. Against all these bewildering forces the new-born reason has to struggle; and we need not wonder that the costly experiments and disillusions of the past have not yet produced a complete enlightenment.
The onslaught made in the last century by the transcendental philosophy upon empirical traditions is familiar to everybody: it seemed a pertinent attack, yet in the end proved quite trifling and unavailing. Thought, we are told rightly enough, cannot be accounted for by enumerating its conditions. A number of detached sensations, being each its own little world, cannot add themselves together nor conjoin themselves in the void. Again, experiences having an alleged common cause would not have, merely for that reason, a common object. Nor would a series of successive perceptions, no matter how quick, logically involve a sense of time nor a notion of succession. Yet, in point of fact, when such a succession occurs and a living brain is there to acquire some structural modification by virtue of its own passing states, a memory of that succession and its terms may often supervene. It is quite true also that the simultaneous presence or association of images belonging to different senses does not carry with it by intrinsic necessity any fusion of such images nor any notion of an object having them for its qualities. Yet, in point of fact, such a group of sensations does often merge into a complex image; instead of the elements originally perceptible in isolation, there arises a familiar term, a sort of personal presence. To this felt presence, certain instinctive reactions are attached, and the sensations that may be involved in that apparition, when each for any reason becomes emphatic, are referred to it as its qualities or its effects.
Such complications of course involve the gift of memory, with capacity to survey at once vestiges of many perceptions, to feel their implication and absorption in the present object, and to be carried, by this sense of relation, to the thought that those perceptions have a representative function. And this is a great step. It manifests the mind's powers. It illustrates those transformations of consciousness the principle of which, when abstracted, we call intelligence. We must accordingly proceed with caution, for we are digging at the very roots of reason.
The chief perplexity, however, which besets this subject and makes discussions of it so often end in a cloud, is quite artificial. Thought is not a mechanical calculus, where the elements and the method exhaust the fact. Thought is a form of life, and should be conceived on the analogy of nutrition, generation, and art. Reason, as Hume said with profound truth, is an unintelligible instinct. It could not be otherwise if reason is to remain something transitive and existential; for transition is unintelligible, and yet is the deepest characteristic of existence. Philosophers, however, having perceived that the function of thought is to fix static terms and reveal eternal relations, have inadvertently transferred to the living act what is true only of its ideal object; and they have expected to find in the process, treated psychologically, that luminous deductive clearness which belongs to the ideal world it tends to reveal. The intelligible, however, lies at the periphery of experience, the surd at its core; and intelligence is but one centrifugal ray darting from the slime to the stars. Thought must execute a metamorphosis; and while this is of course mysterious, it is one of those familiar mysteries, like motion and will, which are more natural than dialectical lucidity itself; for dialectic grows cogent by fulfilling intent, but intent or meaning is itself vital and inexplicable.
The process of counting is perhaps as simple an instance as can be found of a mental operation on sensible data. The clock, let us say, strikes two: if the sensorium were perfectly elastic and after receiving the first blow reverted exactly to its previous state, retaining absolutely no trace of that momentary oscillation and no altered habit, then it is certain that a sense for number or a faculty of counting could never arise. The second stroke would be responded to with the same reaction which had met the first. There would be no summation of effects, no complication. However numerous the successive impressions might come to be, each would remain fresh and pure, the last being identical in character with the first. One, one, one, would be the monotonous response for ever. Just so generations of ephemeral insects that succeeded one another without transmitting experience might repeat the same round of impressionsβan everlasting progression without a shadow of progress. Such, too, is the idiot's life: his liquid brain transmits every impulse without resistance and retains the record of no impression.
Intelligence is accordingly conditioned by a modification of both structure and consciousness by dint of past events. To be aware that a second stroke is not itself the first, I must retain something of the old sensation. The first must reverberate still in my ears when the second arrives, so that this second, coming into a consciousness still filled by the first, is a different experience from the first, which fell into a mind perfectly empty and unprepared. Now the newcomer finds in the subsisting One a sponsor to christen it by the name of Two. The first stroke was a simple 1. The second is not simply another 1, a mere iteration of the first. It is 11, where the coefficient represents the reverberating first stroke, still persisting in the mind, and forming a background and perspective against which the new stroke may be distinguished. The meaning of "two," then, is "this after that" or "this again," where we have a simultaneous sense of two things which have been separately perceived but are identified as similar in their nature. Repetition must cease to be pure repetition and become cumulative before it can give rise to the consciousness of repetition.
The first condition of counting, then, is that the sensorium should retain something of the first impression while it receives the second, or (to state the corresponding mental fact) that the second sensation should be felt together with a survival of the first from which it is distinguished in point of existence and with which it is identified in point of character.
Now, to secure this, it is not enough that the sensorium should be materially continuous, or that a "spiritual substance" or a "transcendental ego" should persist in time to receive the second sensation after having received and registered the first. A perfectly elastic sensorium, a wholly unchanging soul, or a quite absolute ego might remain perfectly identical with itself through various experiences without collating them. It would then remain, in fact, more truly and literally identical than if it were modified somewhat by those successive shocks. Yet a sensorium or a spirit thus unchanged would be incapable of memory, unfit to connect a past perception with one present or to become aware of their relation. It is not identity in the substance impressed, but growing complication in the phenomenon presented, that makes possible a sense of diversity and relation between things. The identity of substance or spirit, if it were absolute, would indeed prevent comparison, because it would exclude modifications, and it is the survival of past modifications within the present that makes comparisons possible. We may impress any number of forms successively on the same water, and the identity of the substance will not help those forms to survive and accumulate their effects. But if we have a surface that retains our
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