No More Learning

But in fact the
opposition of instinct and reason is mainly illusory. Instinct,
intuition, or insight is what first leads to the beliefs which
subsequent reason confirms or confutes; but the confirmation, where it
is possible, consists, in the last analysis, of agreement with other
beliefs no less instinctive. Reason is a harmonising, controlling
force rather than a creative one. Even in the most purely logical
realm, it is insight that first arrives at what is new.

Where instinct and reason do sometimes conflict is in regard to single
beliefs, held instinctively, and held with such determination that no
degree of inconsistency with other beliefs leads to their abandonment.
Instinct, like all human faculties, is liable to error. Those in whom
reason is weak are often unwilling to admit this as regards
themselves, though all admit it in regard to others. Where instinct is
least liable to error is in practical matters as to which right
judgment is a help to survival: friendship and hostility in others,
for instance, are often felt with extraordinary discrimination through
very careful disguises. But even in such matters a wrong impression
may be given by reserve or flattery; and in matters less directly
practical, such as philosophy deals with, very strong instinctive
beliefs are sometimes wholly mistaken, as we may come to know through
their perceived inconsistency with other equally strong beliefs. It is
such considerations that necessitate the harmonising mediation of
reason, which tests our beliefs by their mutual compatibility, and
examines, in doubtful cases, the possible sources of error on the one
side and on the other. In this there is no opposition to instinct as a
whole, but only to blind reliance upon some one interesting aspect of
instinct to the exclusion of other more commonplace but not less
trustworthy aspects. It is such one-sidedness, not instinct itself,
that reason aims at correcting.

These more or less trite maxims may be illustrated by application to
Bergson's advocacy of "intuition" as against "intellect. " There are,
he says, "two profoundly different ways of knowing a thing. The first
implies that we move round the object: the second that we enter into
it. The first depends on the point of view at which we are placed and
on the symbols by which we express ourselves. The second neither
depends on a point of view nor relies on any symbol. The first kind of
knowledge may be said to stop at the _relative_; the second, in those
cases where it is possible, to attain the _absolute_. "[4] The second
of these, which is intuition, is, he says, "the kind of _intellectual
sympathy_ by which one places oneself within an object in order to
coincide with what is unique in it and therefore inexpressible" (p.
6). In illustration, he mentions self-knowledge: "there is one
reality, at least, which we all seize from within, by intuition and
not by simple analysis. It is our own personality in its flowing
through time--our self which endures" (p. 8). The rest of Bergson's
philosophy consists in reporting, through the imperfect medium of
words, the knowledge gained by intuition, and the consequent complete
condemnation of all the pretended knowledge derived from science and
common sense.

This procedure, since it takes sides in a conflict of instinctive
beliefs, stands in need of justification by proving the greater
trustworthiness of the beliefs on one side than of those on the other.
Bergson attempts this justification in two ways, first by explaining
that intellect is a purely practical faculty to secure biological
success, secondly by mentioning remarkable feats of instinct in
animals and by pointing out characteristics of the world which, though
intuition can apprehend them, are baffling to intellect as he
interprets it.

Of Bergson's theory that intellect is a purely practical faculty,
developed in the struggle for survival, and not a source of true
beliefs, we may say, first, that it is only through intellect that we
know of the struggle for survival and of the biological ancestry of
man: if the intellect is misleading, the whole of this merely inferred
history is presumably untrue. If, on the other hand, we agree with him
in thinking that evolution took place as Darwin believed, then it is
not only intellect, but all our faculties, that have been developed
under the stress of practical utility. Intuition is seen at its best
where it is directly useful, for example in regard to other people's
characters and dispositions. Bergson apparently holds that capacity
for this kind of knowledge is less explicable by the struggle for
existence than, for example, capacity for pure mathematics. Yet the
savage deceived by false friendship is likely to pay for his mistake
with his life; whereas even in the most civilised societies men are
not put to death for mathematical incompetence. All the most striking
of his instances of intuition in animals have a very direct survival
value. The fact is, of course, that both intuition and intellect have
been developed because they are useful, and that, speaking broadly,
they are useful when they give truth and become harmful when they give
falsehood. Intellect, in civilised man, like artistic capacity, has
occasionally been developed beyond the point where it is useful to the
individual; intuition, on the other hand, seems on the whole to
diminish as civilisation increases. It is greater, as a rule, in
children than in adults, in the uneducated than in the educated.
Probably in dogs it exceeds anything to be found in human beings. But
those who see in these facts a recommendation of intuition ought to
return to running wild in the woods, dyeing themselves with woad and
living on hips and haws.

Let us next examine whether intuition possesses any such infallibility
as Bergson claims for it. The best instance of it, according to him,
is our acquaintance with ourselves; yet self-knowledge is proverbially
rare and difficult. Most men, for example, have in their nature
meannesses, vanities, and envies of which they are quite unconscious,
though even their best friends can perceive them without any
difficulty. It is true that intuition has a convincingness which is
lacking to intellect: while it is present, it is almost impossible to
doubt its truth. But if it should appear, on examination, to be at
least as fallible as intellect, its greater subjective certainty
becomes a demerit, making it only the more irresistibly deceptive.
Apart from self-knowledge, one of the most notable examples of
intuition is the knowledge people believe themselves to possess of
those with whom they are in love: the wall between different
personalities seems to become transparent, and people think they see
into another soul as into their own. Yet deception in such cases is
constantly practised with success; and even where there is no
intentional deception, experience gradually proves, as a rule, that
the supposed insight was illusory, and that the slower more groping
methods of the intellect are in the long run more reliable.

Bergson maintains that intellect can only deal with things in so far
as they resemble what has been experienced in the past, while
intuition has the power of apprehending the uniqueness and novelty
that always belong to each fresh moment. That there is something
unique and new at every moment, is certainly true; it is also true
that this cannot be fully expressed by means of intellectual concepts.
Only direct acquaintance can give knowledge of what is unique and new.
But direct acquaintance of this kind is given fully in sensation, and
does not require, so far as I can see, any special faculty of
intuition for its apprehension. It is neither intellect nor intuition,
but sensation, that supplies new data; but when the data are new in
any remarkable manner, intellect is much more capable of dealing with
them than intuition would be. The hen with a brood of ducklings no
doubt has intuition which seems to place her inside them, and not
merely to know them analytically; but when the ducklings take to the
water, the whole apparent intuition is seen to be illusory, and the
hen is left helpless on the shore. Intuition, in fact, is an aspect
and development of instinct, and, like all instinct, is admirable in
those customary surroundings which have moulded the habits of the
animal in question, but totally incompetent as soon as the
surroundings are changed in a way which demands some non-habitual mode
of action.

The theoretical understanding of the world, which is the aim of
philosophy, is not a matter of great practical importance to animals,
or to savages, or even to most civilised men. It is hardly to be
supposed, therefore, that the rapid, rough and ready methods of
instinct or intuition will find in this field a favourable ground for
their application. It is the older kinds of activity, which bring out
our kinship with remote generations of animal and semi-human
ancestors, that show intuition at its best. In such matters as
self-preservation and love, intuition will act sometimes (though not
always) with a swiftness and precision which are astonishing to the
critical intellect. But philosophy is not one of the pursuits which
illustrate our affinity with the past: it is a highly refined, highly
civilised pursuit, demanding, for its success, a certain liberation
from the life of instinct, and even, at times, a certain aloofness
from all mundane hopes and fears. It is not in philosophy, therefore,
that we can hope to see intuition at its best. On the contrary, since
the true objects of philosophy, and the habit of thought demanded for
their apprehension, are strange, unusual, and remote, it is here, more
almost than anywhere else, that intellect proves superior to
intuition, and that quick unanalysed convictions are least deserving
of uncritical acceptance.

In advocating the scientific restraint and balance, as against the
self-assertion of a confident reliance upon intuition, we are only
urging, in the sphere of knowledge, that largeness of contemplation,
that impersonal disinterestedness, and that freedom from practical
preoccupations which have been inculcated by all the great religions
of the world. Thus our conclusion, however it may conflict with the
explicit beliefs of many mystics, is, in essence, not contrary to the
spirit which inspires those beliefs, but rather the outcome of this
very spirit as applied in the realm of thought.


II. UNITY AND PLURALITY

One of the most convincing aspects of the mystic illumination is the
apparent revelation of the oneness of all things, giving rise to
pantheism in religion and to monism in philosophy. An elaborate logic,
beginning with Parmenides, and culminating in Hegel and his followers,
has been gradually developed, to prove that the universe is one
indivisible Whole, and that what seem to be its parts, if considered
as substantial and self-existing, are mere illusion. The conception
of a Reality quite other than the world of appearance, a reality one,
indivisible, and unchanging, was introduced into Western philosophy by
Parmenides, not, nominally at least, for mystical or religious
reasons, but on the basis of a logical argument as to the
impossibility of not-being, and most subsequent metaphysical systems
are the outcome of this fundamental idea.

The logic used in defence of mysticism seems to be faulty as logic,
and open to technical criticisms, which I have explained elsewhere. I
shall not here repeat these criticisms, since they are lengthy and
difficult, but shall instead attempt an analysis of the state of mind
from which mystical logic has arisen.

Belief in a reality quite different from what appears to the senses
arises with irresistible force in certain moods, which are the source
of most mysticism, and of most metaphysics. While such a mood is
dominant, the need of logic is not felt, and accordingly the more
thoroughgoing mystics do not employ logic, but appeal directly to the
immediate deliverance of their insight. But such fully developed
mysticism is rare in the West. When the intensity of emotional
conviction subsides, a man who is in the habit of reasoning will
search for logical grounds in favour of the belief which he finds in
himself. But since the belief already exists, he will be very
hospitable to any ground that suggests itself. The paradoxes
apparently proved by his logic are really the paradoxes of mysticism,
and are the goal which he feels his logic must reach if it is to be in
accordance with insight. The resulting logic has rendered most
philosophers incapable of giving any account of the world of science
and daily life. If they had been anxious to give such an account, they
would probably have discovered the errors of their logic; but most of
them were less anxious to understand the world of science and daily
life than to convict it of unreality in the interests of a
super-sensible "real" world.

It is in this way that logic has been pursued by those of the great
philosophers who were mystics. But since they usually took for granted
the supposed insight of the mystic emotion, their logical doctrines
were presented with a certain dryness, and were believed by their
disciples to be quite independent of the sudden illumination from
which they sprang. Nevertheless their origin clung to them, and they
remained--to borrow a useful word from Mr. Santayana--"malicious" in
regard to the world of science and common sense. It is only so that we
can account for the complacency with which philosophers have accepted
the inconsistency of their doctrines with all the common and
scientific facts which seem best established and most worthy of
belief.

The logic of mysticism shows, as is natural, the defects which are
inherent in anything malicious. The impulse to logic, not felt while
the mystic mood is dominant, reasserts itself as the mood fades, but
with a desire to retain the vanishing insight, or at least to prove
that it _was_ insight, and that what seems to contradict it is
illusion. The logic which thus arises is not quite disinterested or
candid, and is inspired by a certain hatred of the daily world to
which it is to be applied. Such an attitude naturally does not tend to
the best results. Everyone knows that to read an author simply in
order to refute him is not the way to understand him; and to read the
book of Nature with a conviction that it is all illusion is just as
unlikely to lead to understanding. If our logic is to find the common
world intelligible, it must not be hostile, but must be inspired by a
genuine acceptance such as is not usually to be found among
metaphysicians.


III. TIME

The unreality of time is a cardinal doctrine of many metaphysical
systems, often nominally based, as already by Parmenides, upon logical
arguments, but originally derived, at any rate in the founders of new
systems, from the certainty which is born in the moment of mystic
insight. As a Persian Sufi poet says:

"Past and future are what veil God from our sight.
Burn up both of them with fire! How long
Wilt thou be partitioned by these segments as a reed? "[5]

The belief that what is ultimately real must be immutable is a very
common one: it gave rise to the metaphysical notion of substance, and
finds, even now, a wholly illegitimate satisfaction in such scientific
doctrines as the conservation of energy and mass.

It is difficult to disentangle the truth and the error in this view.
The arguments for the contention that time is unreal and that the
world of sense is illusory must, I think, be regarded as fallacious.
Nevertheless there is some sense--easier to feel than to state--in
which time is an unimportant and superficial characteristic of
reality. Past and future must be acknowledged to be as real as the
present, and a certain emancipation from slavery to time is essential
to philosophic thought. The importance of time is rather practical
than theoretical, rather in relation to our desires than in relation
to truth. A truer image of the world, I think, is obtained by
picturing things as entering into the stream of time from an eternal
world outside, than from a view which regards time as the devouring
tyrant of all that is. Both in thought and in feeling, even though
time be real, to realise the unimportance of time is the gate of
wisdom.

That this is the case may be seen at once by asking ourselves why our
feelings towards the past are so different from our feelings towards
the future. The reason for this difference is wholly practical: our
wishes can affect the future but not the past, the future is to some
extent subject to our power, while the past is unalterably fixed. But
every future will some day be past: if we see the past truly now, it
must, when it was still future, have been just what we now see it to
be, and what is now future must be just what we shall see it to be
when it has become past. The felt difference of quality between past
and future, therefore, is not an intrinsic difference, but only a
difference in relation to us: to impartial contemplation, it ceases to
exist. And impartiality of contemplation is, in the intellectual
sphere, that very same virtue of disinterestedness which, in the
sphere of action, appears as justice and unselfishness. Whoever wishes
to see the world truly, to rise in thought above the tyranny of
practical desires, must learn to overcome the difference of attitude
towards past and future, and to survey the whole stream of time in one
comprehensive vision.

The kind of way in which, as it seems to me, time ought not to enter
into our theoretic philosophical thought, may be illustrated by the
philosophy which has become associated with the idea of evolution, and
which is exemplified by Nietzsche, pragmatism, and Bergson. This
philosophy, on the basis of the development which has led from the
lowest forms of life up to man, sees in _progress_ the fundamental law
of the universe, and thus admits the difference between _earlier_ and
_later_ into the very citadel of its contemplative outlook. With its
past and future history of the world, conjectural as it is, I do not
wish to quarrel. But I think that, in the intoxication of a quick
success, much that is required for a true understanding of the
universe has been forgotten. Something of Hellenism, something, too,
of Oriental resignation, must be combined with its hurrying Western
self-assertion before it can emerge from the ardour of youth into the
mature wisdom of manhood. In spite of its appeals to science, the true
scientific philosophy, I think, is something more arduous and more
aloof, appealing to less mundane hopes, and requiring a severer
discipline for its successful practice.

Darwin's _Origin of Species_ persuaded the world that the difference
between different species of animals and plants is not the fixed
immutable difference that it appears to be. The doctrine of natural
kinds, which had rendered classification easy and definite, which was
enshrined in the Aristotelian tradition, and protected by its supposed
necessity for orthodox dogma, was suddenly swept away for ever out of
the biological world. The difference between man and the lower
animals, which to our human conceit appears enormous, was shown to be
a gradual achievement, involving intermediate being who could not with
certainty be placed either within or without the human family. The sun
and the planets had already been shown by Laplace to be very probably
derived from a primitive more or less undifferentiated nebula. Thus
the old fixed landmarks became wavering and indistinct, and all sharp
outlines were blurred. Things and species lost their boundaries, and
none could say where they began or where they ended.

But if human conceit was staggered for a moment by its kinship with
the ape, it soon found a way to reassert itself, and that way is the
"philosophy" of evolution. A process which led from the amoeba to Man
appeared to the philosophers to be obviously a progress--though
whether the amoeba would agree with this opinion is not known. Hence
the cycle of changes which science had shown to be the probable
history of the past was welcomed as revealing a law of development
towards good in the universe--an evolution or unfolding of an idea
slowly embodying itself in the actual. But such a view, though it
might satisfy Spencer and those whom we may call Hegelian
evolutionists, could not be accepted as adequate by the more
whole-hearted votaries of change. An ideal to which the world
continuously approaches is, to these minds, too dead and static to be
inspiring. Not only the aspiration, but the ideal too, must change and
develop with the course of evolution: there must be no fixed goal, but
a continual fashioning of fresh needs by the impulse which is life and
which alone gives unity to the process.

Life, in this philosophy, is a continuous stream, in which all
divisions are artificial and unreal. Separate things, beginnings and
endings, are mere convenient fictions: there is only smooth unbroken
transition. The beliefs of to-day may count as true to-day, if they
carry us along the stream; but to-morrow they will be false, and must
be replaced by new beliefs to meet the new situation. All our thinking
consists of convenient fictions, imaginary congealings of the stream:
reality flows on in spite of all our fictions, and though it can be
lived, it cannot be conceived in thought. Somehow, without explicit
statement, the assurance is slipped in that the future, though we
cannot foresee it, will be better than the past or the present: the
reader is like the child which expects a sweet because it has been
told to open its mouth and shut its eyes. Logic, mathematics, physics
disappear in this philosophy, because they are too "static"; what is
real is no impulse and movement towards a goal which, like the
rainbow, recedes as we advance, and makes every place different when
it reaches it from what it appeared to be at a distance.

I do not propose to enter upon a technical examination of this
philosophy. I wish only to maintain that the motives and interests
which inspire it are so exclusively practical, and the problems with
which it deals are so special, that it can hardly be regarded as
touching any of the questions that, to my mind, constitute genuine
philosophy.

The predominant interest of evolutionism is in the question of human
destiny, or at least of the destiny of Life. It is more interested in
morality and happiness than in knowledge for its own sake. It must be
admitted that the same may be said of many other philosophies, and
that a desire for the kind of knowledge which philosophy can give is
very rare. But if philosophy is to attain truth, it is necessary first
and foremost that philosophers should acquire the disinterested
intellectual curiosity which characterises the genuine man of science.
Knowledge concerning the future--which is the kind of knowledge that
must be sought if we are to know about human destiny--is possible
within certain narrow limits. It is impossible to say how much the
limits may be enlarged with the progress of science. But what is
evident is that any proposition about the future belongs by its
subject-matter to some particular science, and is to be ascertained,
if at all, by the methods of that science. Philosophy is not a short
cut to the same kind of results as those of the other sciences: if it
is to be a genuine study, it must have a province of its own, and aim
at results which the other sciences can neither prove nor disprove.

Evolutionism, in basing itself upon the notion of _progress_, which is
change from the worse to the better, allows the notion of time, as it
seems to me, to become its tyrant rather than its servant, and thereby
loses that impartiality of contemplation which is the source of all
that is best in philosophic thought and feeling. Metaphysicians, as we
saw, have frequently denied altogether the reality of time. I do not
wish to do this; I wish only to preserve the mental outlook which
inspired the denial, the attitude which, in thought, regards the past
as having the same reality as the present and the same importance as
the future. "In so far," says Spinoza,[6] "as the mind conceives a
thing according to the dictate of reason, it will be equally affected
whether the idea is that of a future, past, or present thing. " It is
this "conceiving according to the dictate of reason" that I find
lacking in the philosophy which is based on evolution.


IV. GOOD AND EVIL

Mysticism maintains that all evil is illusory, and sometimes maintains
the same view as regards good, but more often holds that all Reality
is good. Both views are to be found in Heraclitus: "Good and ill are
one," he says, but again, "To God all things are fair and good and
right, but men hold some things wrong and some right. " A similar
twofold position is to be found in Spinoza, but he uses the word
"perfection" when he means to speak of the good that is not merely
human. "By reality and perfection I mean the same thing," he says;[7]
but elsewhere we find the definition: "By _good_ I shall mean that
which we certainly know to be useful to us. "[8] Thus perfection
belongs to Reality in its own nature, but goodness is relative to
ourselves and our needs, and disappears in an impartial survey. Some
such distinction, I think, is necessary in order to understand the
ethical outlook of mysticism: there is a lower mundane kind of good
and evil, which divides the world of appearance into what seem to be
conflicting parts; but there is also a higher, mystical kind of good,
which belongs to Reality and is not opposed by any correlative kind of
evil.

It is difficult to give a logically tenable account of this position
without recognising that good and evil are subjective, that what is
good is merely that towards which we have one kind of feeling, and
what is evil is merely that towards which we have another kind of
feeling. In our active life, where we have to exercise choice, and to
prefer this to that of two possible acts, it is necessary to have a
distinction of good and evil, or at least of better and worse. But
this distinction, like everything pertaining to action, belongs to
what mysticism regards as the world of illusion, if only because it is
essentially concerned with time. In our contemplative life, where
action is not called for, it is possible to be impartial, and to
overcome the ethical dualism which action requires. So long as we
remain _merely_ impartial, we may be content to say that both the good
and the evil of action are illusions. But if, as we must do if we have
the mystic vision, we find the whole world worthy of love and worship,
if we see

"The earth, and every common sight. . . .
Apparell'd in celestial light,"

we shall say that there is a higher good than that of action, and that
this higher good belongs to the whole world as it is in reality. In
this way the twofold attitude and the apparent vacillation of
mysticism are explained and justified.

The possibility of this universal love and joy in all that exists is
of supreme importance for the conduct and happiness of life, and gives
inestimable value to the mystic emotion, apart from any creeds which
may be built upon it. But if we are not to be led into false beliefs,
it is necessary to realise exactly _what_ the mystic emotion reveals.
It reveals a possibility of human nature--a possibility of a nobler,
happier, freer life than any that can be otherwise achieved. But it
does not reveal anything about the non-human, or about the nature of
the universe in general. Good and bad, and even the higher good that
mysticism finds everywhere, are the reflections of our own emotions on
other things, not part of the substance of things as they are in
themselves. And therefore an impartial contemplation, freed from all
pre-occupation with Self, will not judge things good or bad, although
it is very easily combined with that feeling of universal love which
leads the mystic to say that the whole world is good.

The philosophy of evolution, through the notion of progress, is bound
up with the ethical dualism of the worse and the better, and is thus
shut out, not only from the kind of survey which discards good and
evil altogether from its view, but also from the mystical belief in
the goodness of everything. In this way the distinction of good and
evil, like time, becomes a tyrant in this philosophy, and introduces
into thought the restless selectiveness of action. Good and evil, like
time, are, it would seem, not general or fundamental in the world of
thought, but late and highly specialised members of the intellectual
hierarchy.

Although, as we saw, mysticism can be interpreted so as to agree with
the view that good and evil are not intellectually fundamental, it
must be admitted that here we are no longer in verbal agreement with
most of the great philosophers and religious teachers of the past. I
believe, however, that the elimination of ethical considerations from
philosophy is both scientifically necessary and--though this may seem
a paradox--an ethical advance. Both these contentions must be briefly
defended.

The hope of satisfaction to our more human desires--the hope of
demonstrating that the world has this or that desirable ethical
characteristic--is not one which, so far as I can see, a scientific
philosophy can do anything whatever to satisfy. The difference between
a good world and a bad one is a difference in the particular
characteristics of the particular things that exist in these worlds:
it is not a sufficiently abstract difference to come within the
province of philosophy. Love and hate, for example, are ethical
opposites, but to philosophy they are closely analogous attitudes
towards objects. The general form and structure of those attitudes
towards objects which constitute mental phenomena is a problem for
philosophy, but the difference between love and hate is not a
difference of form or structure, and therefore belongs rather to the
special science of psychology than to philosophy. Thus the ethical
interests which have often inspired philosophers must remain in the
background: some kind of ethical interest may inspire the whole study,
but none must obtrude in the detail or be expected in the special
results which are sought.

If this view seems at first sight disappointing, we may remind
ourselves that a similar change has been found necessary in all the
other sciences. The physicist or chemist is not now required to prove
the ethical importance of his ions or atoms; the biologist is not
expected to prove the utility of the plants or animals which he
dissects. In pre-scientific ages this was not the case. Astronomy, for
example, was studied because men believed in astrology: it was thought
that the movements of the planets had the most direct and important
bearing upon the lives of human beings. Presumably, when this belief
decayed and the disinterested study of astronomy began, many who had
found astrology absorbingly interesting decided that astronomy had too
little human interest to be worthy of study. Physics, as it appears in
Plato's Timaeus for example, is full of ethical notions: it is an
essential part of its purpose to show that the earth is worthy of
admiration. The modern physicist, on the contrary, though he has no
wish to deny that the earth is admirable, is not concerned, as
physicist, with its ethical attributes: he is merely concerned to find
out facts, not to consider whether they are good or bad. In
psychology, the scientific attitude is even more recent and more
difficult than in the physical sciences: it is natural to consider
that human nature is either good or bad, and to suppose that the
difference between good and bad, so all-important in practice, must be
important in theory also. It is only during the last century that an
ethically neutral psychology has grown up; and here too, ethical
neutrality has been essential to scientific success.

In philosophy, hitherto, ethical neutrality has been seldom sought and
hardly ever achieved. Men have remembered their wishes, and have
judged philosophies in relation to their wishes. Driven from the
particular sciences, the belief that the notions of good and evil must
afford a key to the understanding of the world has sought a refuge in
philosophy. But even from this last refuge, if philosophy is not to
remain a set of pleasing dreams, this belief must be driven forth. It
is a commonplace that happiness is not best achieved by those who
seek it directly; and it would seem that the same is true of the good.
In thought, at any rate, those who forget good and evil and seek only
to know the facts are more likely to achieve good than those who view
the world through the distorting medium of their own desires.

We are thus brought back to our seeming paradox, that a philosophy
which does not seek to impose upon the world its own conceptions of
good and evil is not only more likely to achieve truth, but is also
the outcome of a higher ethical standpoint than one which, like
evolutionism and most traditional systems, is perpetually appraising
the universe and seeking to find in it an embodiment of present
ideals. In religion, and in every deeply serious view of the world and
of human destiny, there is an element of submission, a realisation of
the limits of human power, which is somewhat lacking in the modern
world, with its quick material successes and its insolent belief in
the boundless possibilities of progress. "He that loveth his life
shall lose it"; and there is danger lest, through a too confident love
of life, life itself should lose much of what gives it its highest
worth. The submission which religion inculcates in action is
essentially the same in spirit as that which science teaches in
thought; and the ethical neutrality by which its victories have been
achieved is the outcome of that submission.

The good which it concerns us to remember is the good which it lies in
our power to create--the good in our own lives and in our attitude
towards the world. Insistence on belief in an external realisation of
the good is a form of self-assertion, which, while it cannot secure
the external good which it desires, can seriously impair the inward
good which lies within our power, and destroy that reverence towards
fact which constitutes both what is valuable in humility and what is
fruitful in the scientific temper.

Human beings cannot, of course, wholly transcend human nature;
something subjective, if only the interest that determines the
direction of our attention, must remain in all our thought.
But
scientific philosophy comes nearer to objectivity than any other human
pursuit, and gives us, therefore, the closest constant and the most
intimate relation with the outer world that it is possible to achieve.
To the primitive mind, everything is either friendly or hostile; but
experience has shown that friendliness and hostility are not the
conceptions by which the world is to be understood. Scientific
philosophy thus represents, though as yet only in a nascent condition,
a higher form of thought than any pre-scientific belief or
imagination, and, like every approach to self-transcendence, it brings
with it a rich reward in increase of scope and breadth and
comprehension. Evolutionism, in spite of its appeals to particular
scientific facts, fails to be a truly scientific philosophy because of
its slavery to time, its ethical preoccupations, and its predominant
interest in our mundane concerns and destiny. A truly scientific
philosophy will be more humble, more piecemeal, more arduous, offering
less glitter of outward mirage to flatter fallacious hopes, but more
indifferent to fate, and more capable of accepting the world without
the tyrannous imposition of our human and temporary demands.

FOOTNOTES:

[1] All the above quotations are from Burnet's _Early Greek
Philosophy_, (2nd ed. , 1908), pp. 146-156.

[2] _Republic_, 514, translated by Davies and Vaughan.

[3] This section, and also one or two pages in later sections, have
been printed in a course of Lowell lectures _On our knowledge of the
external world_, published by the Open Court Publishing Company. But I
have left them here, as this is the context for which they were
originally written.

[4] _Introduction to Metaphysics_, p. 1.

[5] Whinfield's translation of the _Masnavi_ (Trubner, 1887), p. 34.

[6] _Ethics_, Bk. IV, Prop. LXII.

[7] Ib. , Pt. IV, Df. I.

[8] _Ethics_. Pt. II. Df. VI.




II

THE PLACE OF SCIENCE IN A LIBERAL EDUCATION


I

Science, to the ordinary reader of newspapers, is represented by a
varying selection of sensational triumphs, such as wireless telegraphy
and aeroplanes, radio-activity and the marvels of modern alchemy. It is
not of this aspect of science that I wish to speak. Science, in this
aspect, consists of detached up-to-date fragments, interesting only
until they are replaced by something newer and more up-to-date,
displaying nothing of the systems of patiently constructed knowledge
out of which, almost as a casual incident, have come the practically
useful results which interest the man in the street. The increased
command over the forces of nature which is derived from science is
undoubtedly an amply sufficient reason for encouraging scientific
research, but this reason has been so often urged and is so easily
appreciated that other reasons, to my mind quite as important, are apt
to be overlooked. It is with these other reasons, especially with the
intrinsic value of a scientific habit of mind in forming our outlook
on the world, that I shall be concerned in what follows.

The instance of wireless telegraphy will serve to illustrate the
difference between the two points of view. Almost all the serious
intellectual labour required for the possibility of this invention is
due to three men--Faraday, Maxwell, and Hertz. In alternating layers
of experiment and theory these three men built up the modern theory of
electromagnetism, and demonstrated the identity of light with
electromagnetic waves. The system which they discovered is one of
profound intellectual interest, bringing together and unifying an
endless variety of apparently detached phenomena, and displaying a
cumulative mental power which cannot but afford delight to every
generous spirit. The mechanical details which remained to be adjusted
in order to utilise their discoveries for a practical system of
telegraphy demanded, no doubt, very considerable ingenuity, but had
not that broad sweep and that universality which could give them
intrinsic interest as an object of disinterested contemplation.

From the point of view of training the mind, of giving that
well-informed, impersonal outlook which constitutes culture in the
good sense of this much-misused word, it seems to be generally held
indisputable that a literary education is superior to one based on
science. Even the warmest advocates of science are apt to rest their
claims on the contention that culture ought to be sacrificed to
utility. Those men of science who respect culture, when they associate
with men learned in the classics, are apt to admit, not merely
politely, but sincerely, a certain inferiority on their side,
compensated doubtless by the services which science renders to
humanity, but none the less real. And so long as this attitude exists
among men of science, it tends to verify itself: the intrinsically
valuable aspects of science tend to be sacrificed to the merely
useful, and little attempt is made to preserve that leisurely,
systematic survey by which the finer quality of mind is formed and
nourished.

But even if there be, in present fact, any such inferiority as is
supposed in the educational value of science, this is, I believe, not
the fault of science itself, but the fault of the spirit in which
science is taught. If its full possibilities were realised by those
who teach it, I believe that its capacity of producing those habits of
mind which constitute the highest mental excellence would be at least
as great as that of literature, and more particularly of Greek and
Latin literature. In saying this I have no wish whatever to disparage
a classical education. I have not myself enjoyed its benefits, and my
knowledge of Greek and Latin authors is derived almost wholly from
translations. But I am firmly persuaded that the Greeks fully deserve
all the admiration that is bestowed upon them, and that it is a very
great and serious loss to be unacquainted with their writings. It is
not by attacking them, but by drawing attention to neglected
excellences in science, that I wish to conduct my argument.

One defect, however, does seem inherent in a purely classical
education--namely, a too exclusive emphasis on the past. By the study
of what is absolutely ended and can never be renewed, a habit of
criticism towards the present and the future is engendered. The
qualities in which the present excels are qualities to which the study
of the past does not direct attention, and to which, therefore, the
student of Greek civilisation may easily become blind. In what is new
and growing there is apt to be something crude, insolent, even a
little vulgar, which is shocking to the man of sensitive taste;
quivering from the rough contact, he retires to the trim gardens of a
polished past, forgetting that they were reclaimed from the wilderness
by men as rough and earth-soiled as those from whom he shrinks in his
own day. The habit of being unable to recognise merit until it is
dead is too apt to be the result of a purely bookish life, and a
culture based wholly on the past will seldom be able to pierce through
everyday surroundings to the essential splendour of contemporary
things, or to the hope of still greater splendour in the future.

"My eyes saw not the men of old;
And now their age away has rolled.
I weep--to think I shall not see
The heroes of posterity. "

So says the Chinese poet; but such impartiality is rare in the more
pugnacious atmosphere of the West, where the champions of past and
future fight a never-ending battle, instead of combining to seek out
the merits of both.

This consideration, which militates not only against the exclusive
study of the classics, but against every form of culture which has
become static, traditional, and academic, leads inevitably to the
fundamental question: What is the true end of education? But before
attempting to answer this question it will be well to define the sense
in which we are to use the word "education. " For this purpose I shall
distinguish the sense in which I mean to use it from two others, both
perfectly legitimate, the one broader and the other narrower than the
sense in which I mean to use the word.

In the broader sense, education will include not only what we learn
through instruction, but all that we learn through personal
experience--the formation of character through the education of life.
Of this aspect of education, vitally important as it is, I will say
nothing, since its consideration would introduce topics quite foreign
to the question with which we are concerned.

In the narrower sense, education may be confined to instruction, the
imparting of definite information on various subjects, because such
information, in and for itself, is useful in daily life. Elementary
education--reading, writing, and arithmetic--is almost wholly of this
kind. But instruction, necessary as it is, does not _per se_
constitute education in the sense in which I wish to consider it.

Education, in the sense in which I mean it, may be defined as _the
formation, by means of instruction, of certain mental habits and a
certain outlook on life and the world_. It remains to ask ourselves,
what mental habits, and what sort of outlook, can be hoped for as the
result of instruction? When we have answered this question we can
attempt to decide what science has to contribute to the formation of
the habits and outlook which we desire.

Our whole life is built about a certain number--not a very small
number--of primary instincts and impulses. Only what is in some way
connected with these instincts and impulses appears to us desirable or
important; there is no faculty, whether "reason" or "virtue" or
whatever it may be called, that can take our active life and our hopes
and fears outside the region controlled by these first movers of all
desire. Each of them is like a queen-bee, aided by a hive of workers
gathering honey; but when the queen is gone the workers languish and
die, and the cells remain empty of their expected sweetness. So with
each primary impulse in civilised man: it is surrounded and protected
by a busy swarm of attendant derivative desires, which store up in its
service whatever honey the surrounding world affords. But if the
queen-impulse dies, the death-dealing influence, though retarded a
little by habit, spreads slowly through all the subsidiary impulses,
and a whole tract of life becomes inexplicably colourless. What was
formerly full of zest, and so obviously worth doing that it raised no
questions, has now grown dreary and purposeless: with a sense of
disillusion we inquire the meaning of life, and decide, perhaps, that
all is vanity. The search for an outside meaning that can _compel_ an
inner response must always be disappointed: all "meaning" must be at
bottom related to our primary desires, and when they are extinct no
miracle can restore to the world the value which they reflected upon
it.

The purpose of education, therefore, cannot be to create any primary
impulse which is lacking in the uneducated; the purpose can only be to
enlarge the scope of those that human nature provides, by increasing
the number and variety of attendant thoughts, and by showing where the
most permanent satisfaction is to be found. Under the impulse of a
Calvinistic horror of the "natural man," this obvious truth has been
too often misconceived in the training of the young; "nature" has been
falsely regarded as excluding all that is best in what is natural, and
the endeavour to teach virtue has led to the production of stunted and
contorted hypocrites instead of full-grown human beings. From such
mistakes in education a better psychology or a kinder heart is
beginning to preserve the present generation; we need, therefore,
waste no more words on the theory that the purpose of education is to
thwart or eradicate nature.

But although nature must supply the initial force of desire, nature is
not, in the civilised man, the spasmodic, fragmentary, and yet violent
set of impulses that it is in the savage. Each impulse has its
constitutional ministry of thought and knowledge and reflection,
through which possible conflicts of impulses are foreseen, and
temporary impulses are controlled by the unifying impulse which may be
called wisdom. In this way education destroys the crudity of
instinct, and increases through knowledge the wealth and variety of
the individual's contacts with the outside world, making him no longer
an isolated fighting unit, but a citizen of the universe, embracing
distant countries, remote regions of space, and vast stretches of past
and future within the circle of his interests. It is this simultaneous
softening in the insistence of desire and enlargement of its scope
that is the chief moral end of education.

Closely connected with this moral end is the more purely intellectual
aim of education, the endeavour to make us see and imagine the world
in an objective manner, as far as possible as it is in itself, and not
merely through the distorting medium of personal desire. The complete
attainment of such an objective view is no doubt an ideal,
indefinitely approachable, but not actually and fully realisable.
Education, considered as a process of forming our mental habits and
our outlook on the world, is to be judged successful in proportion as
its outcome approximates to this ideal; in proportion, that is to say,
as it gives us a true view of our place in society, of the relation of
the whole human society to its non-human environment, and of the
nature of the non-human world as it is in itself apart from our
desires and interests. If this standard is admitted, we can return to
the consideration of science, inquiring how far science contributes to
such an aim, and whether it is in any respect superior to its rivals
in educational practice.


II

Two opposite and at first sight conflicting merits belong to science
as against literature and art. The one, which is not inherently
necessary, but is certainly true at the present day, is hopefulness
as to the future of human achievement, and in particular as to the
useful work that may be accomplished by any intelligent student. This
merit and the cheerful outlook which it engenders prevent what might
otherwise be the depressing effect of another aspect of science, to my
mind also a merit, and perhaps its greatest merit--I mean the
irrelevance of human passions and of the whole subjective apparatus
where scientific truth is concerned. Each of these reasons for
preferring the study of science requires some amplification. Let us
begin with the first.

In the study of literature or art our attention is perpetually riveted
upon the past: the men of Greece or of the Renaissance did better than
any men do now; the triumphs of former ages, so far from facilitating
fresh triumphs in our own age, actually increase the difficulty of
fresh triumphs by rendering originality harder of attainment; not only
is artistic achievement not cumulative, but it seems even to depend
upon a certain freshness and _naivete_ of impulse and vision which
civilisation tends to destroy. Hence comes, to those who have been
nourished on the literary and artistic productions of former ages, a
certain peevishness and undue fastidiousness towards the present, from
which there seems no escape except into the deliberate vandalism which
ignores tradition and in the search after originality achieves only
the eccentric. But in such vandalism there is none of the simplicity
and spontaneity out of which great art springs: theory is still the
canker in its core, and insincerity destroys the advantages of a
merely pretended ignorance.

The despair thus arising from an education which suggests no
pre-eminent mental activity except that of artistic creation is wholly
absent from an education which gives the knowledge of scientific
method. The discovery of scientific method, except in pure
mathematics, is a thing of yesterday; speaking broadly, we may say
that it dates from Galileo. Yet already it has transformed the world,
and its success proceeds with ever-accelerating velocity. In science
men have discovered an activity of the very highest value in which
they are no longer, as in art, dependent for progress upon the
appearance of continually greater genius, for in science the
successors stand upon the shoulders of their predecessors; where one
man of supreme genius has invented a method, a thousand lesser men can
apply it. No transcendent ability is required in order to make useful
discoveries in science; the edifice of science needs its masons,
bricklayers, and common labourers as well as its foremen,
master-builders, and architects. In art nothing worth doing can be
done without genius; in science even a very moderate capacity can
contribute to a supreme achievement.

In science the man of real genius is the man who invents a new method.
The notable discoveries are often made by his successors, who can
apply the method with fresh vigour, unimpaired by the previous labour
of perfecting it; but the mental calibre of the thought required for
their work, however brilliant, is not so great as that required by the
first inventor of the method. There are in science immense numbers of
different methods, appropriate to different classes of problems; but
over and above them all, there is something not easily definable,
which may be called _the_ method of science. It was formerly customary
to identify this with the inductive method, and to associate it with
the name of Bacon. But the true inductive method was not discovered by
Bacon, and the true method of science is something which includes
deduction as much as induction, logic and mathematics as much as
botany and geology. I shall not attempt the difficult task of stating
what the scientific method is, but I will try to indicate the temper
of mind out of which the scientific method grows, which is the second
of the two merits that were mentioned above as belonging to a
scientific education.

The kernel of the scientific outlook is a thing so simple, so obvious,
so seemingly trivial, that the mention of it may almost excite
derision. The kernel of the scientific outlook is the refusal to
regard our own desires, tastes, and interests as affording a key to
the understanding of the world. Stated thus baldly, this may seem no
more than a trite truism. But to remember it consistently in matters
arousing our passionate partisanship is by no means easy, especially
where the available evidence is uncertain and inconclusive. A few
illustrations will make this clear.

Aristotle, I understand, considered that the stars must move in
circles because the circle is the most perfect curve. In the absence
of evidence to the contrary, he allowed himself to decide a question
of fact by an appeal to ? sthetico-moral considerations. In such a case
it is at once obvious to us that this appeal was unjustifiable. We
know now how to ascertain as a fact the way in which the heavenly
bodies move, and we know that they do not move in circles, or even in
accurate ellipses, or in any other kind of simply describable curve.
This may be painful to a certain hankering after simplicity of pattern
in the universe, but we know that in astronomy such feelings are
irrelevant. Easy as this knowledge seems now, we owe it to the courage
and insight of the first inventors of scientific method, and more
especially of Galileo.

We may take as another illustration Malthus's doctrine of population.
This illustration is all the better for the fact that his actual
doctrine is now known to be largely erroneous. It is not his
conclusions that are valuable, but the temper and method of his
inquiry. As everyone knows, it was to him that Darwin owed an
essential part of his theory of natural selection, and this was only
possible because Malthus's outlook was truly scientific. His great
merit lies in considering man not as the object of praise or blame,
but as a part of nature, a thing with a certain characteristic
behaviour from which certain consequences must follow. If the
behaviour is not quite what Malthus supposed, if the consequences are
not quite what he inferred, that may falsify his conclusions, but does
not impair the value of his method. The objections which were made
when his doctrine was new--that it was horrible and depressing, that
people ought not to act as he said they did, and so on--were all such
as implied an unscientific attitude of mind; as against all of them,
his calm determination to treat man as a natural phenomenon marks an
important advance over the reformers of the eighteenth century and the
Revolution.

Under the influence of Darwinism the scientific attitude towards man
has now become fairly common, and is to some people quite natural,
though to most it is still a difficult and artificial intellectual
contortion. There is however, one study which is as yet almost wholly
untouched by the scientific spirit--I mean the study of philosophy.
Philosophers and the public imagine that the scientific spirit must
pervade pages that bristle with allusions to ions, germ-plasms, and
the eyes of shell-fish. But as the devil can quote Scripture, so the
philosopher can quote science. The scientific spirit is not an affair
of quotation, of externally acquired information, any more than
manners are an affair of the etiquette-book. The scientific attitude
of mind involves a sweeping away of all other desires in the interests
of the desire to know--it involves suppression of hopes and fears,
loves and hates, and the whole subjective emotional life, until we
become subdued to the material, able to see it frankly, without
preconceptions, without bias, without any wish except to see it as it
is, and without any belief that what it is must be determined by some
relation, positive or negative, to what we should like it to be, or to
what we can easily imagine it to be.

Now in philosophy this attitude of mind has not as yet been achieved.
A certain self-absorption, not personal, but human, has marked almost
all attempts to conceive the universe as a whole. Mind, or some aspect
of it--thought or will or sentience--has been regarded as the pattern
after which the universe is to be conceived, for no better reason, at
bottom, than that such a universe would not seem strange, and would
give us the cosy feeling that every place is like home. To conceive
the universe as essentially progressive or essentially deteriorating,
for example, is to give to our hopes and fears a cosmic importance
which _may_, of course, be justified, but which we have as yet no
reason to suppose justified. Until we have learnt to think of it in
ethically neutral terms, we have not arrived at a scientific attitude
in philosophy; and until we have arrived at such an attitude, it is
hardly to be hoped that philosophy will achieve any solid results.

I have spoken so far largely of the negative aspect of the scientific
spirit, but it is from the positive aspect that its value is derived.
The instinct of constructiveness, which is one of the chief incentives
to artistic creation, can find in scientific systems a satisfaction
more massive than any epic poem. Disinterested curiosity, which is the
source of almost all intellectual effort, finds with astonished
delight that science can unveil secrets which might well have seemed
for ever undiscoverable. The desire for a larger life and wider
interests, for an escape from private circumstances, and even from the
whole recurring human cycle of birth and death, is fulfilled by the
impersonal cosmic outlook of science as by nothing else. To all these
must be added, as contributing to the happiness of the man of science,
the admiration of splendid achievement, and the consciousness of
inestimable utility to the human race. A life devoted to science is
therefore a happy life, and its happiness is derived from the very
best sources that are open to dwellers on this troubled and passionate
planet.




III

A FREE MAN'S WORSHIP[9]


To Dr. Faustus in his study Mephistopheles told the history of the
Creation, saying:

"The endless praises of the choirs of angels had begun to grow
wearisome; for, after all, did he not deserve their praise? Had he not
given them endless joy? Would it not be more amusing to obtain
undeserved praise, to be worshipped by beings whom he tortured? He
smiled inwardly, and resolved that the great drama should be
performed.

"For countless ages the hot nebula whirled aimlessly through space. At
length it began to take shape, the central mass threw off planets, the
planets cooled, boiling seas and burning mountains heaved and tossed,
from black masses of cloud hot sheets of rain deluged the barely solid
crust. And now the first germ of life grew in the depths of the ocean,
and developed rapidly in the fructifying warmth into vast forest
trees, huge ferns springing from the damp mould, sea monsters
breeding, fighting, devouring, and passing away. And from the
monsters, as the play unfolded itself, Man was born, with the power of
thought, the knowledge of good and evil, and the cruel thirst for
worship. And Man saw that all is passing in this mad, monstrous world,
that all is struggling to snatch, at any cost, a few brief moments of
life before Death's inexorable decree. And Man said: 'There is a
hidden purpose, could we but fathom it, and the purpose is good; for
we must reverence something, and in the visible world there is nothing
worthy of reverence. ' And Man stood aside from the struggle, resolving
that God intended harmony to come out of chaos by human efforts. And
when he followed the instincts which God had transmitted to him from
his ancestry of beasts of prey, he called it Sin, and asked God to
forgive him. But he doubted whether he could be justly forgiven, until
he invented a divine Plan by which God's wrath was to have been
appeased. And seeing the present was bad, he made it yet worse, that
thereby the future might be better. And he gave God thanks for the
strength that enabled him to forgo even the joys that were possible.
And God smiled; and when he saw that Man had become perfect in
renunciation and worship, he sent another sun through the sky, which
crashed into Man's sun; and all returned again to nebula.

"'Yes,' he murmured, 'it was a good play; I will have it performed
again. '"

Such, in outline, but even more purposeless, more void of meaning, is
the world which Science presents for our belief. Amid such a world, if
anywhere, our ideals henceforward must find a home. That Man is the
product of causes which had no prevision of the end they were
achieving; that his origin, his growth, his hopes and fears, his loves
and his beliefs, are but the outcome of accidental collocations of
atoms; that no fire, no heroism, no intensity of thought and feeling,
can preserve an individual life beyond the grave; that all the labours
of the ages, all the devotion, all the inspiration, all the noonday
brightness of human genius, are destined to extinction in the vast
death of the solar system, and that the whole temple of Man's
achievement must inevitably be buried beneath the debris of a universe
in ruins--all these things, if not quite beyond dispute, are yet so
nearly certain, that no philosophy which rejects them can hope to
stand. Only within the scaffolding of these truths, only on the firm
foundation of unyielding despair, can the soul's habitation henceforth
be safely built.

How, in such an alien and inhuman world, can so powerless a creature
as Man preserve his aspirations untarnished? A strange mystery it is
that Nature, omnipotent but blind, in the revolutions of her secular
hurryings through the abysses of space, has brought forth at last a
child, subject still to her power, but gifted with sight, with
knowledge of good and evil, with the capacity of judging all the works
of his unthinking Mother. In spite of Death, the mark and seal of the
parental control, Man is yet free, during his brief years, to examine,
to criticise, to know, and in imagination to create. To him alone, in
the world with which he is acquainted, this freedom belongs; and in
this lies his superiority to the resistless forces that control his
outward life.

The savage, like ourselves, feels the oppression of his impotence
before the powers of Nature; but having in himself nothing that he
respects more than Power, he is willing to prostrate himself before
his gods, without inquiring whether they are worthy of his worship.
Pathetic and very terrible is the long history of cruelty and torture,
of degradation and human sacrifice, endured in the hope of placating
the jealous gods: surely, the trembling believer thinks, when what is
most precious has been freely given, their lust for blood must be
appeased, and more will not be required. The religion of Moloch--as
such creeds may be generically called--is in essence the cringing
submission of the slave, who dare not, even in his heart, allow the
thought that his master deserves no adulation. Since the independence
of ideals is not yet acknowledged, Power may be freely worshipped, and
receive an unlimited respect, despite its wanton infliction of pain.

But gradually, as morality grows bolder, the claim of the ideal world
begins to be felt; and worship, if it is not to cease, must be given
to gods of another kind than those created by the savage. Some, though
they feel the demands of the ideal, will still consciously reject
them, still urging that naked Power is worthy of worship. Such is the
attitude inculcated in God's answer to Job out of the whirlwind: the
divine power and knowledge are paraded, but of the divine goodness
there is no hint. Such also is the attitude of those who, in our own
day, base their morality upon the struggle for survival, maintaining
that the survivors are necessarily the fittest. But others, not
content with an answer so repugnant to the moral sense, will adopt the
position which we have become accustomed to regard as specially
religious, maintaining that, in some hidden manner, the world of fact
is really harmonious with the world of ideals. Thus Man creates God,
all-powerful and all-good, the mystic unity of what is and what should
be.

But the world of fact, after all, is not good; and, in submitting our
judgment to it, there is an element of slavishness from which our
thoughts must be purged. For in all things it is well to exalt the
dignity of Man, by freeing him as far as possible from the tyranny of
non-human Power. When we have realised that Power is largely bad, that
man, with his knowledge of good and evil, is but a helpless atom in a
world which has no such knowledge, the choice is again presented to
us: Shall we worship Force, or shall we worship Goodness? Shall our
God exist and be evil, or shall he be recognised as the creation of
our own conscience?

The answer to this question is very momentous, and affects profoundly
our whole morality. The worship of Force, to which Carlyle and
Nietzsche and the creed of Militarism have accustomed us, is the
result of failure to maintain our own ideals against a hostile
universe: it is itself a prostrate submission to evil, a sacrifice of
our best to Moloch. If strength indeed is to be respected, let us
respect rather the strength of those who refuse that false
"recognition of facts" which fails to recognise that facts are often
bad. Let us admit that, in the world we know, there are many things
that would be better otherwise, and that the ideals to which we do and
must adhere are not realised in the realm of matter. Let us preserve
our respect for truth, for beauty, for the ideal of perfection which
life does not permit us to attain, though none of these things meet
with the approval of the unconscious universe. If Power is bad, as it
seems to be, let us reject it from our hearts. In this lies Man's true
freedom: in determination to worship only the God created by our own
love of the good, to respect only the heaven which inspires the
insight of our best moments. In action, in desire, we must submit
perpetually to the tyranny of outside forces; but in thought, in
aspiration, we are free, free from our fellow-men, free from the petty
planet on which our bodies impotently crawl, free even, while we live,
from the tyranny of death. Let us learn, then, that energy of faith
which enables us to live constantly in the vision of the good; and let
us descend, in action, into the world of fact, with that vision always
before us.

When first the opposition of fact and ideal grows fully visible, a
spirit of fiery revolt, of fierce hatred of the gods, seems necessary
to the assertion of freedom. To defy with Promethean constancy a
hostile universe, to keep its evil always in view, always actively
hated, to refuse no pain that the malice of Power can invent, appears
to be the duty of all who will not bow before the inevitable. But
indignation is still a bondage, for it compels our thoughts to be
occupied with an evil world; and in the fierceness of desire from
which rebellion springs there is a kind of self-assertion which it is
necessary for the wise to overcome. Indignation is a submission of our
thoughts, but not of our desires; the Stoic freedom in which wisdom
consists is found in the submission of our desires, but not of our
thoughts. From the submission of our desires springs the virtue of
resignation; from the freedom of our thoughts springs the whole world
of art and philosophy, and the vision of beauty by which, at last, we
half reconquer the reluctant world. But the vision of beauty is
possible only to unfettered contemplation, to thoughts not weighted by
the load of eager wishes; and thus Freedom comes only to those who no
longer ask of life that it shall yield them any of those personal
goods that are subject to the mutations of Time.

Although the necessity of renunciation is evidence of the existence of
evil, yet Christianity, in preaching it, has shown a wisdom exceeding
that of the Promethean philosophy of rebellion. It must be admitted
that, of the things we desire, some, though they prove impossible, are
yet real goods; others, however, as ardently longed for, do not form
part of a fully purified ideal. The belief that what must be renounced
is bad, though sometimes false, is far less often false than untamed
passion supposes; and the creed of religion, by providing a reason
for proving that it is never false, has been the means of purifying
our hopes by the discovery of many austere truths.

But there is in resignation a further good element: even real goods,
when they are unattainable, ought not to be fretfully desired. To
every man comes, sooner or later, the great renunciation. For the
young, there is nothing unattainable; a good thing desired with the
whole force of a passionate will, and yet impossible, is to them not
credible.