The Life of Reason by George Santayana (i have read the book TXT) π
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Friendship may indeed come to exist without sensuous liking or comradeship to pave the way; but unless intellectual sympathy and moral appreciation are powerful enough to react on natural instinct and to produce in the end the personal affection which at first was wanting, friendship does not arise. Recognition given to a man's talent or virtue is not properly friendship. Friends must desire to live as much as possible together and to share their work, thoughts, and pleasures. Good-fellowship and sensuous affinity are indispensable to give spiritual communion a personal accent; otherwise men would be indifferent vehicles for such thoughts and powers as emanated from them, and attention would not be in any way arrested or refracted by the human medium through which it beheld the good.
No natural vehicle, however, is indifferent; no natural organ is or should be transparent. Transparency is a virtue only in artificial instruments, organs in which no blood flows and whose intrinsic operation is not itself a portion of human life. In looking through a field-glass I do not wish to perceive the lenses nor to see rainbows about their rim; yet I should not wish the eye itself to lose its pigments and add no dyes to the bulks it discerns. The sense for colour is a vital endowment and an ingredient in human happiness; but no vitality is added by the intervention of further media which are not themselves living organs.
A man is sometimes a coloured and sometimes a clear medium for the energies he exerts. When a thought conveyed or a work done enters alone into the observer's experience, no friendship is possible. This is always the case when the master is dead; for if his reconstructed personality retains any charm, it is only as an explanation or conceived nexus for the work he performed. In a philosopher or artist, too, personality is merely instrumental, for, although in a sense pervasive, a creative personality evaporates into its expression, and whatever part of it may not have been translated into ideas is completely negligible from the public point of view. That portion of a man's soul which he has not alienated and objectified is open only to those who know him otherwise than by his works and do not estimate him by his public attributions. Such persons are his friends. Into their lives he has entered not merely through an idea with which his name may be associated, nor through the fame of some feat he may have performed, but by awakening an inexpressible animal sympathy, by the contagion of emotions felt before the same objects. Estimation has been partly arrested at its medium and personal relations have added their homely accent to universal discourse. Friendship might thus be called ideal sympathy refracted by a human medium, or comradeship and sensuous affinity colouring a spiritual light.
If we approach friendship from above and compare it with more ideal loyalties, its characteristic is its animal warmth and its basis in chance conjunctions; if we approach it from below and contrast it with mere comradeship or liking, its essence seems to be the presence of common ideal interests. That is a silly and effeminate friendship in which the parties are always thinking of the friendship itself and of how each stands in the other's eyes; a sentimental fancy of that sort, in which nothing tangible or ulterior brings people together, is rather a feeble form of love than properly a friendship. In extreme youth such a weakness may perhaps indicate capacity for friendship of a nobler type, because when taste and knowledge have not yet taken shape, the only way, often, in which ideal interests can herald themselves is in the guise of some imagined union from which it is vaguely felt they might be developed, just as in love sexual and social instincts mask themselves in an unreasoning obsession, or as for mystic devotion every ideal masks itself in God. All these sentimental feelings are at any rate mere preludes, but preludes in fortunate cases to more discriminating and solid interests, which such a tremulous overture may possibly pitch on a higher key.
The necessity of backing personal attachment with ideal interests is what makes true friendship so rare. It is found chiefly in youth, for youth best unites the two requisite conditionsβaffectionate comradeship and ardour in pursuing such liberal aims as may be pursued in common. Life in camp or college is favourable to friendship, for there generous activities are carried on in unison and yet leave leisure for playful expansion and opportunity for a choice in friends. The ancients, so long as they were free, spent their whole life in forum and palΓ¦stra, camp, theatre, and temple, and in consequence could live by friendship even in their maturer years; but modern life is unfavourable to its continuance. What with business cares, with political bonds remote and invisible, with the prior claims of family, and with individualities both of mind and habit growing daily more erratic, early friends find themselves very soon parted by unbridgeable chasms. For friendship to flourish personal life would have to become more public and social life more simple and humane.
The tie that in contemporary society most nearly resembles the ancient ideal of friendship is a well-assorted marriage. In spite of intellectual disparity and of divergence in occupation, man and wife are bound together by a common dwelling, common friends, common affection for children, and, what is of great importance, common financial interests. These bonds often suffice for substantial and lasting unanimity, even when no ideal passion preceded; so that what is called a marriage of reason, if it is truly reasonable, may give a fair promise of happiness, since a normal married life can produce the sympathies it requires.
When the common ideal interests needed to give friendship a noble strain become altogether predominant, so that comradeship and personal liking may be dispensed with, friendship passes into more and more political fellowships. Discipleship is a union of this kind. Without claiming any share in the master's private life, perhaps without having ever seen him, we may enjoy communion with his mind and feel his support and guidance in following the ideal which links us together. Hero-worship is an imaginative passion in which latent ideals assume picturesque shapes and take actual persons for their symbols. Such companionship, perhaps wholly imaginary, is a very clear and simple example of ideal society. The unconscious hero, to be sure, happens to exist, but his existence is irrelevant to his function, provided only he be present to the idealising mind. There is or need be no comradeship, no actual force or influence transmitted from him. Certain capacities and tendencies in the worshipper are brought to a focus by the hero's image, who is thereby first discovered and deputed to be a hero. He is an unmoved mover, like Aristotle's God and like every ideal to which thought or action is directed.
The symbol, however, is ambiguous in hero-worship, being in one sense ideal, the representation of an inner demand, and in another sense a sensible experience, the representative of an external reality. Accordingly the symbol, when highly prized and long contemplated, may easily become an idol; that in it which is not ideal nor representative of the worshipper's demand may be imported confusedly into the total adored, and may thus receive a senseless worship. The devotion which was, in its origin, an ideal tendency grown conscious and expressed in fancy may thus become a mechanical force vitiating that ideal. For this reason it is very important that the first objects to fix the soul's admiration should be really admirable, for otherwise their accidental blemishes will corrupt the mind to which they appear sub specie boni.
Discipleship and hero-worship are not stable relations. Since the meaning they embody is ideal and radiates from within outward, and since the image to which that meaning is attributed is controlled by a real external object, meaning and image, as time goes on, will necessarily fall apart. The idol will be discredited. An ideal, ideally conceived and known to be an ideal, a spirit worshipped in spirit and in truth, will take the place of the pleasing phenomenon; and in regard to every actual being, however noble, discipleship will yield to emulation, and worship to an admiration more or less selective and critical.
A disembodied ideal, however, is unmanageable and vague; it cannot exercise the natural and material suasion proper to a model we are expected to imitate. The more fruitful procedure is accordingly to idealise some historical figure or natural force, to ignore or minimise in it what does not seem acceptable, and to retain at the same time all the unobjectionable personal colour and all the graphic traits that can help to give that model a persuasive vitality. This poetic process is all the more successful for being automatic. It is in this way that heroes and gods have been created. A legend or fable lying in the mind and continually repeated gained insensibly at each recurrence some new eloquence, some fresh congruity with the emotion it had already awakened, and was destined to awake again. To measure the importance of this truth the reader need only conceive the distance traversed from the Achilles that may have existed to the hero in Homer, or from Jesus as he might have been in real life, or even as he is in the gospels, to Christ in the Church.
CHAPTER VIIPATRIOTISM
The mythical social idea most potent over practical minds is perhaps the idea of country. When a tribe, enlarged and domiciled, has become a state, much social feeling that was before evoked by things visible loses its sensuous object. Yet each man remains no less dependent than formerly on his nation, although less swayed by its visible presence and example; he is no less concerned, materially and ideally, in the fortunes of the community. If a sense for social relations is to endure, some symbol must take the place of the moving crowd, the visible stronghold, and the outspread fields and orchards that once made up his country; some intellectual figment must arise to focus political interests, no longer confined to the crops and the priest's medicinal auguries. It is altogether impossible that the individual should have a discursive and adequate knowledge of statecraft and economy. Whatever idea, then, he frames to represent his undistinguished political relations becomes the centre of his patriotism.
When intelligence is not keen this idea may remain sensuous. The visible instruments of social lifeβchieftains, armies, monuments, the dialect and dress of the district, with all customs and pleasures traditional thereβthese are what a sensuous man may understand by his country. Bereft of these sensations he would feel lost and incapable; the habits formed in that environment would be galled by any other. This fondness for home, this dread of change and exile, is all the love of country he knows. If by chance, without too much added thought, he could rise to a certain
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