It was inevitable that Royce should have been at home only in this circle of Protestant and German intuitions; a more refined existence would have seemed to him to elude moral experience. Although he was born in California he had never got used to the sunshine; he had never tasted peace. His spirit was that of courage and labour. He was tender in a bashful way, as if in tenderness there was something pathological, as indeed to his sense there was, since he conceived love and loyalty to be divine obsessions refusing to be rationalised; he saw their essence in the child who clings to an old battered doll rather than accept a new and better one. Following orthodox tradition in philosophy, he insisted on seeing reason at the bottom of things as well as at the top, so that he never could understand either the root or the flower of anything. He watched the movement of events as if they were mysterious music, and instead of their causes and potentialities he tried to divine their _motif_. On current affairs his judgements were highly seasoned and laboriously wise. If anything escaped him, it was only the simplicity of what is best. His reward was that he became a prophet to a whole cla.s.s of earnest, troubled people who, having discarded doctrinal religion, wished to think their life worth living when, to look at what it contained, it might not have seemed so; it rea.s.sured them to learn that a strained and joyless existence was not their unlucky lot, or a consequence of their solemn folly, but was the necessary fate of all good men and angels. Royce had always experienced and seen about him a groping, burdened, mediocre life; he had observed how fortune is continually lying in ambush for us, in order to bring good out of evil and evil out of good. In his age and country all was change, preparation, hurry, material achievement; nothing was an old and sufficient possession; nowhere, or very much in the background, any leisure, simplicity, security, or harmony. The whole scene was filled with arts and virtues which were merely useful or remedial. The most pressing arts, like war and forced labour, presuppose evil, work immense havoc, and take the place of greater possible goods. The most indispensable virtues, like courage and industry, do likewise. But these seemed in Royce's world the only honourable things, and he took them to be typical of all art and virtue-a tremendous error. It is very true, however, that in the welter of material existence no concrete thing can be good or evil in every respect; and so long as our rough arts and virtues do more good than harm we give them honourable names, such as unselfishness, patriotism, or religion; and it remains a mark of good breeding among us to practise them instinctively. But an absolute love of such forced arts and impure virtues is itself a vice; it is, as the case may be, barbarous, vain, or fanatical. It mistakes something specific-some habit or emotion which may be or may have been good in some respect, or under some circ.u.mstances the lesser of two evils-for the very principle of excellence. But good and evil, like light and shade, are ethereal; all things, events, persons, and conventional virtues are in themselves utterly valueless, save as an immaterial harmony (of which mind is an expression) plays about them on occasion, when their natures meet propitiously, and bathes them in some tint of happiness or beauty. This immaterial harmony may be made more and more perfect; the difficulties in the way of perfection, either in man, in society, or in universal nature, are physical not logical. Worship of barbarous virtue is the blackest conservatism; it shuts the gate of heaven, and surrenders existence to perpetual follies and crimes, Moralism itself is a superst.i.tion. In its abstract form it is moral, too moral; it adores the conventional conscience, or perhaps a morbid one.

In its romantic form, moralism becomes barbarous and actually immoral; it obstinately craves action and stress for their own sake, experience in the gross, and a good-and-bad way of living.

Royce sometimes conceded that there might be some pure goods, music, for instance, or mathematics; but the impure moral goods were better and could not be spared. Such a concession, however, if it had been taken to heart, would have ruined his whole moral philosophy. The romanticist must maintain that _only_ what is painful can be n.o.ble and _only_ what is lurid bright. A taste for turbid and contrasted values would soon seem perverse when once anything perfect had been seen and loved. Would it not have been better to leave out the worst of the crimes and plagues that have heightened the tragic value of the world? But if so, why stop before we had deleted them all? We should presently be horrified at the mere thought of pa.s.sions that before had been found necessary by the barbarous tragedian to keep his audience awake; and the ear at the same time would become sensitive to a thousand harmonies that had been inaudible in the hurly-burly of romanticism. The romanticist thinks he has life by virtue of his confusion and torment, whereas in truth that torment and confusion are his incipient death, and it is only the modic.u.m of harmony he has achieved in his separate faculties that keeps him alive at all. As Aristotle taught, unmixed harmony would be intensest life. The spheres might make a sweet and perpetual music, and a happy G.o.d is at least possible.

It was not in this direction, however, that Royce broke away on occasion from his Hegelian ethics; he did so in the direction of ethical dogmatism and downright sincerity. The deepest thing in him personally was conscience, firm recognition of duty, and the democratic and American spirit of service. He could not adopt a moral bias histrionically, after the manner of Hegel or Nietzsche. To those hardened professionals any role was acceptable, the more commanding the better; but the good Royce was like a sensitive amateur, refusing the role of villain, however brilliant and necessary to the play. In contempt of his own speculative insight, or in an obedience to it which forgot it for the time being, he lost himself in his part, and felt that it was infinitely important to be cast only for the most virtuous of characters. He retained inconsistently the Jewish allegiance to a G.o.d essentially the vindicator of only one of the combatants, not in this world often the victor; he could not stomach the providential scoundrels which the bad taste of Germany, and of Carlyle and Browning, was wont to glorify. The last notable act of his life was an ill.u.s.tration of this, when he uttered a ringing public denunciation of the sinking of the _Lusitania_. Orthodox Hegelians might well have urged that here, if anywhere, was a plain case of the providential function of what, from a finite merely moral point of view, was an evil in order to make a higher good possible-the virtue of German self-a.s.sertion and of American self-a.s.sertion in ant.i.thesis to it, synthesised in the concrete good of war and victory, or in the perhaps more blessed good of defeat. What could be more unphilosophical and _gedankenlos_ than the intrusion of mere morality into the higher idea of world-development? Was not the Universal Spirit compelled to bifurcate into just such Germans and just such Americans, in order to attain self-consciousness by hating, fighting against, and vanquishing itself? Certainly it was American duty to be angry, as it was German duty to be ruthless. The Idea liked to see its fighting-c.o.c.ks at it in earnest, since that was what it had bred them for; but both were good c.o.c.ks. Villains, as Hegel had observed in describing Greek tragedy, were not less self-justified than heroes; they were simply the heroes of a lower stage of culture. America and England remained at the stage of individualism; Germany had advanced to the higher stage of organisation. Perhaps this necessary war was destined, through the apparent defeat of Germany, to bring England and America up to the German level. Of course; and yet somehow, on this occasion, Royce pa.s.sed over these profound considerations, which life-long habit must have brought to his lips. A Socratic demon whispered No, No in his ear; it would have been better for such things never to be. The murder of those thousand pa.s.sengers was not a providential act, requisite to spread abroad a vitalising war; it was a crime to execrate altogether.

It would have been better for Hegel, or whoever was responsible for it, if a millstone had been hanged about his neck and he, and not those little ones, had been drowned at the bottom of the sea. Of this terrestrial c.o.c.k-pit Royce was willing to accept the agony, but not the ignominy. The other c.o.c.k was a wicked bird.

This honest lapse from his logic was habitual with him at the sight of sin, and sin in his eyes was a fearful reality. His conscience spoiled the pantheistic serenity of his system; and what was worse (for he was perfectly aware of the contradiction) it added a deep, almost remorseful unrest to his hard life. What calm could there be in the double a.s.surance that it was really right that things should be wrong, but that it was really wrong not to strive to right them? There was no conflict, he once observed, between science and religion, but the real conflict was between religion and morality. There could indeed be no conflict in his mind between faith and science, because his faith began by accepting all facts and all scientific probabilities in order to face them religiously. But there was an invincible conflict between religion as he conceived it and morality, because morality takes sides and regards one sort of motive and one kind of result as better than another, whereas religion according to him gloried in everything, even in the evil, as fulfilling the will of G.o.d. Of course the practice of virtue was not excluded; it was just as needful as evil was in the scheme of the whole; but while the effort of morality was requisite, the judgements of morality were absurd. Now I think we may say that a man who finds himself in such a position has a divided mind, and that while he has wrestled with the deepest questions like a young giant, he has not won the fight. I mean, he has not seen his way to any one of the various possibilities about the nature of things, but has remained entangled, sincerely, n.o.bly, and pathetically, in contrary traditions stronger than himself. In the goodly company of philosophers he is an intrepid martyr.

In metaphysics as in morals Royce perpetually laboured the same points, yet they never became clear; they covered a natural complexity in the facts which his idealism could not disentangle. There was a voluminous confusion in his thought; some clear principles and ultimate possibilities turned up in it, now presenting one face and now another, like chips carried down a swollen stream; but the most powerful currents were below the surface, and the whole movement was hard to trace. He had borrowed from Hegel a way of conceiving systems of philosophy, and also the elements of his own thought, which did not tend to clarify them. He did not think of correcting what incoherence there might remain in any view, and then holding it in reserve, as one of the possibilities, until facts should enable us to decide whether it was true or not. Instead he clung to the incoherence as if it had been the heart of the position, in order to be driven by it to some other position altogether, so that while every view seemed to be considered, criticised, and in a measure retained (since the argument continued on the same lines, however ill-chosen they might have been originally), yet justice was never done to it; it was never clarified, made consistent with itself, and then accepted or rejected in view of the evidence. Hence a vicious and perplexing suggestion that philosophies are bred out of philosophies, not out of men in the presence of things. Hence too a sophistical effort to find everything self-contradictory, and in some disquieting way both true and false, as if there were not an infinite number of perfectly consistent systems which the world might have ill.u.s.trated.

Consider, for instance, his chief and most puzzling contention, that all minds are parts of one mind. It is easy, according to the meaning we give to the word mind, to render this a.s.sertion clear and true, or clear and false, or clear and doubtful (because touching unknown facts), or utterly absurd. It is obvious that all minds are parts of one flux or system of experiences, as all bodies are parts of one system of bodies.

Again, if mind is identified with its objects, and people are said to be "of one mind" when they are thinking of the same thing, it is certain that many minds are often identical in part, and they would all be identical with portions of an omniscient mind that should perceive all that they severally experienced. The question becomes doubtful if what we mean by oneness of mind is unity of type; our information or plausible guesses cannot a.s.sure us how many sorts of experience may exist, or to what extent their development (when they develop) follows the same lines of evolution. The animals would have to be consulted, and the other planets, and the infinite recesses of time. The straitjacket which German idealism has provided is certainly far too narrow even for the varieties of human imagination. Finally, the a.s.sertion becomes absurd when it is understood to suggest that an actual instance of thinking, in which something, say the existence of America, is absent or denied, can be part of another actual instance of thinking in which it is present and a.s.serted. But this whole method of treating the matter-and we might add anything that observation might warrant us in adding about multiple personalities-would leave out the problem that agitated Royce and that bewildered his readers. He wanted all minds to be one in some way which should be logically and morally necessary, and which yet, as he could not help feeling, was morally and logically impossible.

For pure transcendentalism, which was Royce's technical method, the question does not arise at all. Transcendentalism is an att.i.tude or a point of view rather than as system. Its Absolute is thinking "as such,"

wherever thought may exert itself. The notion that there are separate instances of thought is excluded, because s.p.a.ce, time, and number belong to the visionary world posited by thought, not to the function of thinking; individuals are figments of constructive fancy, as are material objects. The stress of moral being is the same wherever it may fall, and there are no finite selves, or relations between thinkers; also no infinite self, because on this principle the Absolute is not an existent being, a psychological monster, but a station or office; its essence is a task. Actual thinking is therefore never a part of the Absolute, but always the Absolute itself. Thinkers, finite or infinite, would be existing persons or ma.s.ses of feelings; such things are dreamt of only. _Any_ system of existences, _any_ truth or matter of fact waiting to be recognised, contradicts the transcendental insight and stultifies it. The all-inclusive mind is my mind as I think, mind in its living function, and beyond that philosophy cannot go.

Royce, however, while often reasoning on this principle, was incapable of not going beyond it, or of always remembering it. He could not help believing that constructive fancy not only feigns individuals and instances of thought, but is actually seated in them. The Absolute, for instance, must be not merely the abstract subject or transcendental self in all of us (although it was that too), but an actual synthetic universal mind, the G.o.d of Aristotle and of Christian theology. Nor was it easy for Royce, a sincere soul and a friend of William James, not to be a social realist; I mean, not to admit that there are many collateral human minds, in temporal existential relations to one another, any of which may influence another, but never supplant it nor materially include it. Finite experience was not a mere element in infinite experience; it was a tragic totality in itself. I was not G.o.d looking at myself, I was myself looking for G.o.d. Yet this strain was utterly incompatible with the principles of transcendentalism; it turned philosophy into a simple antic.i.p.ation of science, if not into an indulgence in literary psychology. Knowledge would then have been only faith leaping across the chasm of coexistence and guessing the presence and nature of what surrounds us by some hint of material influence or brotherly affinity. Both the credulity and the finality which such naturalism implies were offensive to Royce, and contrary to his sceptical and mystical instincts. Was there some middle course?

The audience in a theatre stand in a transcendental relation to the persons and events in the play. The performance may take place to-day and last one hour, while the fable transports us to some heroic epoch or to an age that never existed, and stretches through days and perhaps years of fancied time. Just so transcendental thinking, while actually timeless and not distributed among persons, might survey infinite time and rehea.r.s.e the pa.s.sions and thoughts of a thousand characters.

Thought, after all, needs objects, however fict.i.tious and ideal they may be; it could not think if it thought nothing. This indispensable world of appearance is far more interesting than the reality that evokes it; the qualities and divisions found in the appearance diversify the monotonous function of pure thinking and render it concrete. Instances of thought and particular minds may thus be introduced consistently into a transcendental system, provided they are distinguished not by their own times and places, but only by their themes. The transcendental mind would be a pure poet, with no earthly life, but living only in his works, and in the times and persons of his fable. This view, firmly and consistently held, would deserve the name of absolute idealism, which Royce liked to give to his own system. But he struggled to fuse it with social realism, with which it is radically incompatible. Particular minds and the whole process of time, for absolute idealism, are _ideas_ only; they are thought of and surveyed, they never think or lapse actually. For this reason genuine idealists can speak so glibly of the mind of a nation or an age. It is just as real and unreal to them as the mind of an individual; for within the human individual they can trace unities that run through and beyond him, so that parts of him, identical with parts of other people, form units as living as himself; for it is all a web of themes, not a concourse of existences. This is the very essence and pride of idealism, that knowledge is not knowledge of the world but is the world itself, and that the units of discourse, which are interwoven and crossed units, are the only individuals in being. You may call them persons, because "person" means a mask; but you cannot call them souls. They are knots in the web of history. They are words in their context, and the only spirit in them is the sense they have for me.

Royce, however, in saying all this, also wished not to say it, and his two thick volumes on _The World and the Individual_ leave their subject wrapped in utter obscurity. Perceiving the fact when he had finished, he very characteristically added a "Supplementary Essay" of a hundred more pages, in finer print, in which to come to the point. Imagine, he said, an absolutely exhaustive map of England spread out upon English soil.

The map would be a part of England, yet would reproduce every feature of England, including itself; so that the map would reappear on a smaller scale within itself an infinite number of times, like a mirror reflected in a mirror. In this way we might be individuals within a larger individual, and no less actual and complete than he. Does this solve the problem? If we take the ill.u.s.tration as it stands, there is still only one individual in existence, the material England, all the maps being parts of its single surface; nor will it at all resemble the maps, since it will be washed by the sea and surrounded by foreign nations, and not, like the maps, by other Englands enveloping it. If, on the contrary, we equalise the status of all the members of the series, by making it infinite in both directions, then there would be no England at all, but only map within map of England. There would be no absolute mind inclusive but not included, and the Absolute would be the series as a whole, utterly different from any of its members. It would be a series while they were maps, a truth while they were minds; and if the Absolute from the beginning had been regarded as a truth only, there never would have been any difficulty in the existence of individuals under it.

Moreover, if the individuals are all exactly alike, does not their exact similarity defeat the whole purpose of the speculation, which was to vindicate the equal reality of the whole and of its _limited_ parts? And if each of us, living through infinite time, goes through precisely the same experiences as every one else, why this vain repet.i.tion? Is it not enough for this insatiable world to live its life once? Why not admit solipsism and be true to the transcendental method? Because of conscience and good sense? But then the infinite series of maps is useless, England is herself again, and the prospect opens before us of an infinite number of supplementary essays.

Royce sometimes felt that he might have turned his hand to other things than philosophy. He once wrote a novel, and its want of success was a silent disappointment to him. Perhaps he might have been a great musician. Complexity, repet.i.tions, vagueness, endlessness are hardly virtues in writing or thinking, but in music they might have swelled and swelled into a real sublimity, all the more that he was patient, had a voluminous meandering memory, and loved technical devices. But rather than a musician-for he was no artist-he resembled some great-hearted mediaeval peasant visited by mystical promptings, whom the monks should have adopted and allowed to browse among their theological folios; a Duns Scotus earnest and studious to a fault, not having the lightness of soul to despise those elaborate sophistries, yet minded to ferret out their secret for himself and walk by his inward light. His was a gothic and scholastic spirit, intent on devising and solving puzzles, and honouring G.o.d in systematic works, like the coral insect or the spider; eventually creating a fabric that in its homely intricacy and fulness arrested and moved the heart, the web of it was so vast, and so full of mystery and yearning.

CHAPTER V-LATER SPECULATIONS

A question which is curious in itself and may become important in the future is this: How has migration to the new world affected philosophical ideas? At first sight we might be tempted, perhaps, to dismiss this question altogether, on the ground that no such effect is discernible. For what do we find in America in the guise of philosophy?

In the background, the same Protestant theology as in Europe and the same Catholic theology; on the surface, the same adoption of German idealism, the same vogue of evolution, the same psychology becoming metaphysics, and lately the same revival of a mathematical or logical realism. In no case has the first expression of these various tendencies appeared in America, and no original system that I know of has arisen there. It would seem, then, that in philosophy, as in letters generally, polite America has continued the common tradition of Christendom, in paths closely parallel to those followed in England; and that modern speculation, which is so very sensitive to changed times, is quite indifferent to distinctions of place.

Perhaps; but I say advisedly _polite_ America, for without this qualification what I have been suggesting would hardly be true. Polite America carried over its household G.o.ds from puritan England in a spirit of consecration, and it has always wished to remain in communion with whatever its conscience might value in the rest of the world. Yet it has been cut off by distance and by revolutionary prejudice against things ancient or foreign; and it has been disconcerted at the same time by the insensible shifting of the ground under its feet: it has suffered from in-breeding and anaemia. On the other hand, a crude but vital America has sprung up from the soil, undermining, feeding, and transforming the America of tradition.

This young America was originally composed of all the prodigals, truants, and adventurous spirits that the colonial families produced: it was fed continually by the younger generation, born in a s.p.a.cious, half-empty world, tending to forget the old straitened morality and to replace it by another, quite jovially human. This truly native America was reinforced by the miscellany of Europe arriving later, not in the hope of founding a G.o.dly commonwealth, but only of prospering in an untrammelled one. The horde of immigrants eagerly accepts the external arrangements and social spirit of American life, but never hears of its original austere principles, or relegates them to the same willing oblivion as it does the constraints which it has just escaped-Jewish, Irish, German, Italian, or whatever they may be. We should be seriously deceived if we overlooked for a moment the curious and complex relation between these two Americas.

Let me give one ill.u.s.tration. Professor Norton, the friend of Carlyle, of Burne-Jones, and of Matthew Arnold, and, for the matter of that, the friend of everybody, a most urbane, learned, and exquisite spirit, was descended from a long line of typical New England divines: yet he was loudly accused, in public and in private, of being un-American. On the other hand, a Frenchman of ripe judgement, who knew him perfectly, once said to me: "Norton wouldn't like to hear it, but he is a terrible Yankee." Both judgements were well grounded. Professor Norton's mind was deeply moralised, discriminating, and sad; and these qualities rightly seemed American to the French observer of New England, but they rightly seemed un-American to the politician from Washington.

Philosophical opinion in America is of course rooted in the genteel tradition. It is either inspired by religious faith, and designed to defend it, or else it is created somewhat artificially in the larger universities, by deliberately proposing problems which, without being very pressing to most Americans, are supposed to be necessary problems of thought. Yet if you expected academic philosophers in America, because the background of their minds seems perfunctory, to resemble academic philosophers elsewhere, you would be often mistaken. There is no prig's paradise in those regions. Many of the younger professors of philosophy are no longer the sort of persons that might as well have been clergymen or schoolmasters: they have rather the type of mind of a doctor, an engineer, or a social reformer; the wide-awake young man who can do most things better than old people, and who knows it. He is less eloquent and apostolic than the older generation of philosophers, very professional in tone and conscious of his _Fach_; not that he would deny for a moment the many-sided ignorance to which nowadays we are all reduced, but that he thinks he can get on very well without the things he ignores. His education has been more pretentious than thorough; his style is deplorable; social pressure and his own great eagerness have condemned him to over-work, committee meetings, early marriage, premature authorship, and lecturing two or three times a day under forced draught. He has no peace in himself, no window open to a calm horizon, and in his heart perhaps little taste for mere scholarship or pure speculation. Yet, like the plain soldier staggering under his clumsy equipment, he is cheerful; he keeps his faith in himself and in his allotted work, puts up with being toasted only on one side, remains open-minded, whole-hearted, appreciative, helpful, confident of the future of goodness and of science. In a word, he is a cell in that teeming democratic body; he draws from its warm, contagious activities the sanctions of his own life and, less consciously, the spirit of his philosophy.

It is evident that such minds will have but a loose hold on tradition, even on the genteel tradition in American philosophy. Not that in general they oppose or dislike it; their alienation from it is more radical; they forget it. Religion was the backbone of that tradition, and towards religion, in so far as it is a private sentiment or presumption, they feel a tender respect; but in so far as religion is a political inst.i.tution, seeking to coerce the mind and the conscience, one would think they had never heard of it. They feel it is as much every one's right to choose and cherish a religion as to choose and cherish a wife, without having his choice rudely commented upon in public. Hitherto America has been the land of universal good-will, confidence in life, inexperience of poisons. Until yesterday it believed itself immune from the hereditary plagues of mankind. It could not credit the danger of being suffocated or infected by any sinister principle. The more errors and pa.s.sions were thrown into the melting-pot, the more certainly would they neutralise one another and would truth come to the top. Every system was met with a frank gaze.

"Come on," people seemed to say to it, "show us what you are good for.

We accept no claims; we ask for no credentials; we just give you a chance. Plato, the Pope, and Mrs. Eddy shall have one vote each." After all, I am not sure that this toleration without deference is not a cruel test for systematic delusions: it lets the daylight into the stage.

Philosophic tradition in America has merged almost completely in German idealism. In a certain sense this system did not need to be adopted: something very like it had grown up spontaneously in New England in the form of transcendentalism and unitarian theology. Even the most emanc.i.p.ated and positivistic of the latest thinkers-pragmatists, new realists, pure empiricists-have been bred in the atmosphere of German idealism; and this fact should not be forgotten in approaching their views. The element of this philosophy which has sunk deepest, and which is reinforced by the influence of psychology, is the critical att.i.tude towards knowledge, subjectivism, withdrawal into experience, on the a.s.sumption that experience is something substantial. Experience was regarded by earlier empiricists as a method for making real discoveries, a safer witness than reasoning to what might exist in nature; but now experience is taken to be in itself the only real existence, the ultimate object that all thought and theory must regard. This empiricism does not look to the building up of science, but rather to a more thorough criticism and disintegration of conventional beliefs, those of empirical science included. It is in the intrepid prosecution of this criticism and disintegration that American philosophy has won its wings.

It may seem a strange Nemesis that a critical philosophy, which on principle reduces everything to the consciousness of it, should end by reducing consciousness itself to other things; yet the path of this boomerang is not hard to trace. The word consciousness originally meant what Descartes called thought or cogitation-the faculty which attention has of viewing together objects which may belong together neither in their logical essence nor in their natural existence. It colours events with memories and facts with emotions, and adds images to words. This synthetic and transitive function of consciousness is a positive fact about it, to be discovered by study, like any other somewhat recondite fact. You will discover it if you inst.i.tute a careful comparison and contrast between the way things hang together in thought and the way they hang together in nature. To have discerned the wonderful perspectives both of imagination and of will seems to me the chief service done to philosophy by Kant and his followers. It is the positive, the non-malicious element in their speculation; and in the midst of their psychologism in logic and their egotism about nature and history, consciousness seems to be the one province of being which they have thrown true light upon. But just because this is a positive province of being, an actual existence to be discovered and dogmatically believed in, it is not what a malicious criticism of knowledge can end with. Not the nature of consciousness, but the data of consciousness, are what the critic must fall back upon in the last resort; and Hume had been in this respect a more penetrating critic than Kant. One cannot, by inspecting consciousness, find consciousness itself as a pa.s.sive datum, because consciousness is cogitation; one can only take note of the immediate objects of consciousness, in such private perspective as sense or imagination may present.

Philosophy seems to be richer in theories than in words to express them in; and much confusion results from the necessity of using old terms in new meanings. In this way, when consciousness is disregarded, in the proper sense of cogitation, the name of consciousness can be transferred to the stream of objects immediately present to consciousness; so that consciousness comes to signify the evolving field of appearances unrolled before any person.

This equivocation is favoured by the allied ambiguity of an even commoner term, idea. It is plausible to say that consciousness is a stream of ideas, because an idea may mean an opinion, a cogitation, a view taken of some object. And it is also plausible to say that ideas are objects of consciousness, because an idea may mean an image, a pa.s.sive datum. Pa.s.sive data may be of any sort you like-things, qualities, relations, propositions-but they are never cogitations; and to call _them_ consciousness or components of consciousness is false and inexcusable. The ideas that may be so called are not these pa.s.sive objects, but active thoughts. Indeed, when the psychological critic has made this false step, he is not able to halt: his method will carry him presently from this position to one even more paradoxical.

Is memory knowledge of a past that is itself absent and dead, or is it a present experience? A complete philosophy would doubtless reply that it is both; but psychological criticism can take cognisance of memory only as a ma.s.s of present images and presumptions. The experience remembered may indeed be exactly recovered and be present again; but the fact that it was present before cannot possibly be given now; it can only be suggested and believed.

It is evident, therefore, that the historical order in which data flow is not contained bodily in any one of them. This order is conceived; the hypothesis is framed instinctively and instinctively credited, but it is only an hypothesis. And it is often wrong, as is proved by all the const.i.tutional errors of memory and legend. Belief in the order of our personal experiences is accordingly just as dogmatic, daring, and realistic as the parallel belief in a material world. The psychological critic must attribute both beliefs to a mere tendency to feign; and if he is true to his method he must discard the notion that the objects of consciousness are arranged in psychological sequences, making up separate minds. In other words, he must discard the notion of consciousness, not only in the sense of thought or cogitation, but in the sense he himself had given it of a stream of ideas. Actual objects, he will now admit, not without a certain surprise, are not ideas at all: they do not lie in the mind (for there is no mind to be found) but in the medium that observably surrounds them. Things are just what they seem to be, and to say they are consciousness or compose a consciousness is absurd. The so-called appearances, according to a perfected criticism of knowledge, are nothing private or internal; they are merely those portions of external objects which from time to time impress themselves on somebody's organs of sense and are responded to by his nervous system.

Such is the doctrine of the new American realists, in whose devoted persons the logic of idealism has worked itself out and appropriately turned idealism itself into its opposite. Consciousness, they began by saying, is merely a stream of ideas; but then ideas are merely the parts of objects which happen to appear to a given person; but again, a person (for all you or he can discover) is nothing but his body and those parts of other objects which appear to him; and, finally, to appear, in any discoverable sense, cannot be to have a ghostly sort of mental existence, but merely to be reacted upon by an animal body. Thus we come to the conclusion that objects alone exist, and that consciousness is a name for certain segments or groups of these objects.

I think we may conjecture why this startling conclusion, that consciousness does not exist, a conclusion suggested somewhat hurriedly by William James, has found a considerable echo in America, and why the system of Avenarius, which makes in the same direction, has been studied there sympathetically. To deny consciousness is to deny a pre-requisite to the obvious, and to leave the obvious standing alone. That is a relief to an overtaxed and self-impeded generation; it seems a blessed simplification. It gets rid of the undemocratic notion that by being very reflective, circ.u.mspect, and subtle you might discover something that most people do not see. They can go on more merrily with their work if they believe that by being so subtle, circ.u.mspect, and reflective you would only discover a mare's nest. The elimination of consciousness not only restores the obvious, but proves all parts of the obvious to be equally real. Not only colours, beauties, and pa.s.sions, but all things formerly suspected of being creatures of thought, such as laws, relations, and abstract qualities, now become components of the existing object, since there is no longer any mental vehicle by which they might have been created and interposed. The young American is thus rea.s.sured: his joy in living and learning is no longer chilled by the contempt which idealism used to cast on nature for being imaginary and on science for being intellectual. All fictions and all abstractions are now declared to be parcels of the objective world; it will suffice to live on, to live forward, in order to see everything as it really is.

If we look now at these matters from a slightly different angle, we shall find psychological criticism transforming the notion of truth much as it has transformed the notion of consciousness. In the first place, there is a similar ambiguity in the term. The truth properly means the sum of all true propositions, what omniscience would a.s.sert, the whole ideal system of qualities and relations which the world has exemplified or will exemplify. The truth is all things seen under the form of eternity. In this sense, a psychological criticism cannot be pertinent to the truth at all, the truth not being anything psychological or human. It is an ideal realm of being properly enough not discussed by psychologists; yet so far as I know it is denied by n.o.body, not even by Protagoras or the pragmatists. If Protagoras said that whatever appears to any man at any moment is true, he doubtless meant true on that subject, true of that appearance: because for a sensualist objects do not extend beyond what he sees of them, so that each of his perceptions defines its whole object and is infallible. But in that case the truth about the universe is evidently that it is composed of these various sensations, each carrying an opinion impossible for it to abandon or to revise, since to revise the opinion would simply be to bring a fresh object into view. The truth would further be that these sensations and opinions stand to one another in certain definite relations of diversity, succession, duration, _et caetera_, whether any of them happens to a.s.sert these relations or not. In the same way, I cannot find that our contemporary pragmatists, in giving their account of what truth is (in a different and quite abstract sense of the word truth), have ever doubted, or so much as noticed, what in all their thinking they evidently a.s.sume to be the actual and concrete truth: namely, that there are many states of mind, many labouring opinions more or less useful and good, which actually lead to others, more or less expected and satisfactory. Surely every pragmatist, like every thinking man, always a.s.sumes the reality of an actual truth, comprehensive and largely undiscovered, of which he claims to be reporting a portion. What he rather confusingly calls truth, and wishes to reduce to a pragmatic function, is not this underlying truth, the sum of all true propositions, but merely the abstract quality which all true propositions must have in common, to be called true. By truth he means only correctness. The possibility of correctness in an idea is a great puzzle to him, on account of his idealism, which identifies ideas with their objects; and he asks himself how an idea can ever come to be correct or incorrect, as if it referred to something beyond itself.

The fact is, of course, that an idea can be correct or incorrect only if by the word idea we mean not a datum but an opinion; and the abstract relation of correctness, by virtue of which any opinion is true, is easily stated. An opinion is true if what it is talking about is const.i.tuted as the opinion a.s.serts it to be const.i.tuted. To test this correctness may be difficult or even impossible in particular cases; in the end we may be reduced to believing on instinct that our fundamental opinions are true; for instance, that we are living through time, and that the past and future are not, as a consistent idealism would a.s.sert, mere notions in the present. But what renders such instinctive opinions true, if they are true, is the fact affirmed being as it is affirmed to be. It is not a question of similarity or derivation between a pa.s.sive datum and a hidden object; it is a question of ident.i.ty between the fact a.s.serted and the fact existing. If an opinion could not freely leap to its object, no matter how distant or hypothetical, and a.s.sert something of that chosen object, an opinion could not be so much as wrong; for it would not be an opinion about anything.

Psychologists, however, are not concerned with what an opinion a.s.serts logically, but only with what it is existentially; they are asking what existential relations surround an idea when it is called true which are absent when it is called false. Their problem is frankly insoluble; for it requires us to discover what makes up the indicative force of an idea which by hypothesis is a pa.s.sive datum; as if a grammarian should inquire how a noun in the accusative case could be a verb in the indicative mood.

It was not idly that William James dedicated his book on Pragmatism to the memory of John Stuart Mill. The principle of psychological empiricism is to look for the elements employed in thinking, and to conclude that thought is nothing but those elements arranged in a certain order. It is true that since the days of Mill a.n.a.lysis has somewhat extended the inventory of these elements, so as to include among simples, besides the data of the five senses, such things as feelings of relation, sensations of movement, vague ill-focused images, and perhaps even telepathic and instinctive intuitions. But some series or group of these immediate data, kept in their crude immediacy, must according to this method furnish the whole answer to our question: the supposed power of an idea to have an object beyond itself, or to be true of any other fact, must be merely a name for a certain position which the given element occupies in relation to other elements in the routine of experience. Knowledge and truth must be forms of contiguity and succession.

We must not be surprised, under these circ.u.mstances, if the problem is shifted, and another somewhat akin to it takes its place, with which the chosen method can really cope. This subterfuge is not voluntary; it is an instinctive effect of fidelity to a point of view which has its special validity, though naturally not applicable in every sphere. We do not observe that politicians abandon their party when it happens to have brought trouble upon the country; their destiny as politicians is precisely to make effective all the consequences, good or evil, which their party policy may involve. So it would be too much to expect a school of philosophers to abandon their method because there are problems it cannot solve; their business is rather to apply their method to everything to which it can possibly be applied; and when they have reached that limit, the very most we can ask, if they are superhumanly modest and wise, is that they should make way gracefully for another school of philosophers.

Now there is a problem, not impossible to confuse with the problem of correctness in ideas, with which psychological criticism can really deal; it is the question of the relation between a sign and the thing signified. Of this relation a genuinely empirical account can be given; both terms are objects of experience, present or eventual, and the pa.s.sage between them is made in time by an experienced transition. Nor need the signs which lead to a particular object be always the same, or of one sort; an object may be designated and announced unequivocally by a verbal description, without any direct image, or by images now of one sense and now of another, or by some external relation, such as its place, or by its proper name, if it possesses one; and these designations all convey knowledge of it and may be true signs, if in yielding to their suggestion we are brought eventually to the object meant.

Here, if I am not mistaken, is the genuine application of what the pragmatists call their theory of truth. It concerns merely what links a sign to the thing signified, and renders it a practical subst.i.tute for the same. But this empirical a.n.a.lysis of signification has been entangled with more or less hazardous views about truth, such as that an idea is true so long as it is believed to be true, or that it is true if it is good and useful, or that it is not true until it is verified. This last suggestion shows what strange reversals a wayward personal philosophy may be subject to. Empiricism used to mean reliance on the past; now apparently all empirical truth regards only the future, since truth is said to arise by the verification of some presumption.

Presumptions about the past can evidently never be verified; at best they may be corroborated by fresh presumptions about the past, equally dependent for their truth on a verification which in the nature of the case is impossible. At this point the truly courageous empiricist will perhaps say that the real past only means the ideas of the past which we shall form in the future. Consistency is a jewel; and, as in the case of other jewels, we may marvel at the price that some people will pay for it. In any case, we are led to this curious result: that radical empiricism ought to deny that any idea of the past can be true at all.

Such dissolving views, really somewhat like those attributed to Protagoras, do not rest on sober psychological a.n.a.lysis: they express rather a certain impatience and a certain despairing democracy in the field of opinion. Great are the joys of haste and of radicalism, and young philosophers must not be deprived of them. We may the more justly pa.s.s over these small scandals of pragmatism in that William James and his American disciples have hardly cared to defend them, but have turned decidedly in the direction of a universal objectivism.

The spirit of these radical views is not at all negative: it is hopeful, revolutionary, inspired entirely by love of cert.i.tude and clearness. It is very sympathetic to science, in so far as science is a personal pursuit and a personal experience, rather than a body of doctrine with moral implications. It is very close to nature, as the lover of nature understands the word. If it denies the existence of the cognitive energy and the colouring medium of mind, it does so only in a formal sense; all the colours with which that medium endows the world remain painted upon it; and all the perspectives and ideal objects of thought are woven into the texture of things. Not, I think, intelligibly or in a coherent fashion; for this new realism is still immature, and if it is ever rendered adequate it will doubtless seem much less original. My point is that in its denial of mind it has no bias against things intellectual, and if it refuses to admit ideas or even sensations, it does not blink the sensible or ideal objects which ideas and sensations reveal, but rather tries to find a new and (as it perhaps thinks) a more honourable place for them; they are not regarded as spiritual radiations from the natural world, but as parts of its substance.

This may have the ring of materialism; but the temper and faith of these schools are not materialistic. Systematic materialism is one of the philosophies of old age. It is a conviction that may overtake a few shrewd and speculative cynics, who have long observed their own irrationality and that of the world, and have divined its cause; by such men materialism may be embraced without reserve, in all its rigour and pungency. But the materialism of youth is part of a simple faith in sense and in science; it is not exclusive; it admits the co-operation of any other forces-divine, magical, formal, or vital-if appearances anywhere seem to manifest them. The more we interpret the ambiguities or crudities of American writers in this sense, the less we shall misunderstand them.

It seems, then, that the atmosphere of the new world has already affected philosophy in two ways. In the first place, it has accelerated and rendered fearless the disintegration of conventional categories; a disintegration on which modern philosophy has always been at work, and which has precipitated its successive phases. In the second place, the younger cosmopolitan America has favoured the impartial a.s.semblage and mutual confrontation of all sorts of ideas. It has produced, in intellectual matters, a sort of happy watchfulness and insecurity. Never was the human mind master of so many facts and sure of so few principles. Will this suspense and fluidity of thought crystallise into some great new system? Positive gifts of imagination and moral heroism are requisite to make a great philosopher, gifts which must come from the G.o.ds and not from circ.u.mstances. But if the genius should arise, this vast collection of suggestions and this radical a.n.a.lysis of presumptions which he will find in America may keep him from going astray. Nietzsche said that the earth has been a mad-house long enough.

Without contradicting him we might perhaps soften the expression, and say that philosophy has been long enough an asylum for enthusiasts. It is time for it to become less solemn and more serious. We may be frightened at first to learn on what thin ice we have been skating, in speculation as in government; but we shall not be in a worse plight for knowing it, only wiser to-day and perhaps safer to-morrow.

CHAPTER VI-MATERIALISM AND IDEALISM IN AMERICAN LIFE

The language and traditions common to England and America are like other family bonds: they draw kindred together at the greater crises in life, but they also occasion at times a little friction and fault-finding. The groundwork of the two societies is so similar, that each nation, feeling almost at home with the other, and almost able to understand its speech, may instinctively resent what hinders it from feeling at home altogether. Differences will tend to seem anomalies that have slipped in by mistake and through somebody's fault. Each will judge the other by his own standards, not feeling, as in the presence of complete foreigners, that he must make an effort of imagination and put himself in another man's shoes.

In matters of morals, manners, and art, the danger of comparisons is not merely that they may prove invidious, by ranging qualities in an order of merit which might wound somebody's vanity; the danger is rather that comparisons may distort comprehension, because in truth good qualities are all different in kind, and free lives are different in spirit.