[7] [Greek: hos dei, kai kath' hyperbolen kai elleipsin.]

[8] Comp. Hooker, Eccl. Pol. Book i. chap. 8.

[9] Plato, Phaedrus, -- 9.

CHAPTER III.

OF ACCURACY AND INACCURACY IN IMPRESSIONS OF SENSE.

-- 1. By what test is the health of the perceptive faculty to be determined?

Hitherto we have observed only the distinctions of dignity among pleasures of sense, considered merely as such, and the way in which any of them may become theoretic in being received with right feeling.

But as we go farther, and examine the distinctive nature of ideas of beauty, we shall, I believe, perceive something in them besides aesthetic pleasure, which attests a more important function belonging to them than attaches to other sensual ideas, and exhibits a more exalted character in the faculty by which they are received. And this was what I alluded to, when I said in the chapter already referred to (-- 1), that "we may indeed perceive, as far as we are acquainted with the nature of G.o.d, that we have been so constructed as in a healthy state of mind to derive pleasure from whatever things are ill.u.s.trative of that nature."

This point it is necessary now farther to develop.

Our first inquiry must evidently be, how we are authorized to affirm of any man's mind, respecting impressions of sight, that it is in a healthy state or otherwise. What canon or test is there by which we may determine of these impressions that they are or are not _rightly_ esteemed beautiful? To what authority, when men are at variance with each other on this subject, shall it be deputed to judge which is right?

or is there any such authority or canon at all?

For it does not at first appear easy to prove that men ought to like one thing rather than another, and although this is granted generally by men's speaking of bad or good taste, it is frequently denied when we pa.s.s to particulars, by the a.s.sertion of each individual that he has a right to his opinion--a right which is sometimes claimed even in moral matters, though then palpably without foundation, but which does not appear altogether irrational in matters aesthetic, wherein little operation of voluntary choice is supposed possible. It would appear strange, for instance, to a.s.sert, respecting a particular person who preferred the scent of violets to roses, that he had no right to do so.

And yet, while I have said that the sensation of beauty is intuitive and necessary, as men derive pleasure from the scent of a rose, I have a.s.sumed that there are some sources from which it is rightly derived, and others from which it is wrongly derived, in other words that men have no right to think some things beautiful, and no right to remain apathetic with regard to others.

-- 2. And in what sense may the terms Right and Wrong be attached to its conclusions?

Hence then arise two questions, according to the sense in which the word right is taken; the first, in what way an impression of sense may be deceptive, and therefore a conclusion respecting it untrue; and the second, in what way an impression of sense, or the preference of one, may be a subject of will, and therefore of moral duty or delinquency.

To the first of these questions, I answer that we cannot speak of the immediate impression of sense as false, nor of its preference to others as mistaken, for no one can be deceived respecting the actual sensation he perceives or prefers. But falsity may attach to his a.s.sertion or supposition, either that what he himself perceives is from the same object perceived by others, or is always to be by himself perceived, or is always to be by himself preferred; and when we speak of a man as wrong in his impressions of sense, we either mean that he feels differently from all, or a majority, respecting a certain object, or that he prefers at present those of his impressions, which ultimately he will not prefer.

To the second I answer, that over immediate impressions and immediate preferences we have no power, but over ultimate impressions, and especially ultimate preferences we have; and that, though we can neither at once choose whether we shall see an object, red, green, or blue, nor determine to like the red better than the blue, or the blue better than the red, yet we can, if we choose, make ourselves ultimately susceptible of such impressions in other degrees, and capable of pleasures in them in different measure; and because, wherever power of any kind is given, there is responsibility attached, it is the duty of men to prefer certain impressions of sense to others, because they have the power of doing so, this being precisely a.n.a.logous to the law of the moral world, whereby men are supposed not only capable of governing their likes and dislikes, but the whole culpability or propriety of actions is dependent upon this capability, so that men are guilty or otherwise, not for what they do, but for what they desire, the command being not, thou shalt obey, but thou shalt love, the Lord thy G.o.d, which, if men were not capable of governing and directing their affections, would be the command of an impossibility.

-- 3. What power we have over impressions of sense.

I a.s.sert, therefore, that even with respect to impressions of sense, we have a power of preference, and a corresponding duty, and I shall show first the nature of the power, and afterwards the nature of the duty.

Let us take an instance from one of the lowest of the senses, and observe the kind of power we have over the impressions of lingual taste.

On the first offering of two different things to the palate, it is not in our power to prevent or command the instinctive preference. One will be unavoidably and helplessly preferred to the other. But if the same two things be submitted to judgment frequently and attentively, it will be often found that their relations change. The palate, which at first perceived only the coa.r.s.e and violent qualities of either, will, as it becomes more experienced, acquire greater subtilty and delicacy of discrimination, perceiving in both agreeable or disagreeable qualities at first unnoticed, which on continued experience will probably become more influential than the first impressions; and whatever this final verdict may be, it is felt by the person who gives it, and received by others as a more correct one than the first.

-- 4. Depends on acuteness of attention.

So, then, the power we have over the preference of impressions of taste is not actual nor immediate, but only a power of testing and comparing them frequently and carefully, until that which is the more permanent, the more consistently agreeable, be determined. But when the instrument of taste is thus in some degree perfected and rendered subtile, by its being practised upon a single object, its conclusions will be more rapid with respect to others, and it will be able to distinguish more quickly in other things, and even to prefer at once, those qualities which are calculated finally to give it most pleasure, though more capable with respect to those on which it is more frequently exercised; whence people are called judges with respect to this or that particular object of taste.

-- 5. Ultimate conclusions universal.

Now that verdicts of this kind are received as authoritative by others, proves another and more important fact, namely, that not only changes of opinion take place in consequence of experience, but that those changes are from variation of opinion to unity of opinion; and that whatever may be the differences of estimate among unpractised or uncultivated tastes, there will be unity of taste among the experienced. And that therefore the operation of repeated trial and experience is to arrive at principles of preference in some sort common to all, and which are a part of our nature.

I have selected the sense of taste for an instance, because it is the least favorable to the position I hold, since there is more lat.i.tude allowed, and more actual variety of verdict in the case of this sense than of any other; and yet, however susceptible of variety even the ultimate approximations of its preferences may be, the authority of judges is distinctly allowed, and we hear every day the admission, by those of unpractised palate, that they are, or may be wrong in their opinions respecting the real pleasurableness of things either to themselves, or to others.

-- 6. What duty is attached to this power over impressions of sense.

The sense, however, in which they thus use the word "wrong" is merely that of falseness or inaccuracy in conclusion, not of moral delinquency.

But there is, as I have stated, a duty, more or less imperative, attached to every power we possess, and therefore to this power over the lower senses as well as to all others.

And this duty is evidently to bring every sense into that state of cultivation, in which it shall both form the truest conclusions respecting all that is submitted to it, and procure us the greatest amount of pleasure consistent with its due relation to other senses and functions. Which three const.i.tuents of perfection in sense, true judgment, maximum sensibility, and right relation to others, are invariably co-existent and involved one by the other, for the true judgment is the result of the high sensibility, and the high sensibility of the right relation. Thus, for instance, with respect to pleasures of taste, it is our duty not to devote such inordinate attention to the discrimination of them as must be inconsistent with our pursuit, and destructive of our capacity of higher and preferable pleasures, but to cultivate the sense of them in that way which is consistent with all other good, by temperance, namely, and by such attention as the mind at certain resting moments may fitly pay even to so ign.o.ble a source of pleasure as this, by which discipline we shall bring the faculty of taste itself to its real maximum of sensibility; for it may not be doubted but that health, hunger, and such general refinement of bodily habits as shall make the body a perfect and fine instrument in all respects, are better promoters of actual sensual enjoyment of taste, than the sickened, sluggish, hard-stimulated fastidiousness of Epicurism.

-- 7. How rewarded.

So also it will certainly be found with all the senses, that they individually receive the greatest and purest pleasure when they are in right condition and degree of subordination to all the rest; and that by the over cultivation of any one, (for morbid sources of pleasure and correspondent temptations to irrational indulgence, confessedly are attached to all,) we shall add more to their power as instruments of punishment than of pleasure.

We see then, in this example of the lowest sense, that the power we have over sensations and preferences depends mainly on the exercise of attention through certain prolonged periods, and that by this exercise, we arrive at ultimate, constant, and common sources of agreeableness, casting off those which are external, accidental, and individual.

-- 8. Especially with respect to ideas of beauty.

That then which is required in order to the attainment of accurate conclusions respecting the essence of the beautiful, is nothing more than earnest, loving, and unselfish attention to our impressions of it, by which those which are shallow, false, or peculiar to times and temperaments, may be distinguished from those that are eternal. And this dwelling upon, and fond contemplation of them, (the anschauung of the Germans,) is perhaps as much as was meant by the Greek theoria; and it is indeed a very n.o.ble exercise of the souls of men, and one by which they are peculiarly distinguished from the anima of lower creatures, which cannot, I think, be proved to have any capacity of contemplation at all, but only a restless vividness of perception and conception, the "fancy" of Hooker (Eccl. Pol. Book i. Chap. vi. 2). And yet this dwelling upon them comes not up to that which I wish to express by the word theoria, unless it be accompanied by full perception of their being a gift from and manifestation of G.o.d, and by all those other n.o.bler emotions before described, since not until so felt is their essential nature comprehended.

-- 9. Errors induced by the power of habit.

But two very important points are to be observed respecting the direction and discipline of the attention in the early stages of judgment. The first, that, for many beneficent purposes, the nature of man has been made reconcilable by custom to many things naturally painful to it, and even improper for it, and that therefore, though by continued experience, united with thought, we may discover that which is best of several, yet if we submit ourselves to authority or fashion, and close our eyes, we may be by custom made to tolerate, and even to love and long for, that which is naturally painful and pernicious to us, whence arise incalculable embarra.s.sments on the subject of art.

-- 10. The necessity of submission in early stages of judgment.

The second, that, in order to the discovery of that which is best of two things, it is necessary that both should be equally submitted to the attention; and therefore that we should have so much faith in authority as shall make us repeatedly observe and attend to that which is said to be right, even though at present we may not feel it so. And in the right mingling of this faith with the openness of heart, which proves all things, lies the great difficulty of the cultivation of the taste, as far as the spirit of the scholar is concerned, though even when he has this spirit, he may be long r.e.t.a.r.ded by having evil examples submitted to him by ignorant masters.

The temper, therefore, by which right taste is formed, is first, patient. It dwells upon what is submitted to it, it does not trample upon it lest it should be pearls, even though it look like husks, it is a good ground, soft, penetrable, retentive, it does not send up thorns of unkind thoughts, to choke the weak seed, it is hungry and thirsty too, and drinks all the dew that falls on it, it is an honest and good heart, that shows no too ready springing before the sun be up, but fails not afterwards; it is distrustful of itself, so as to be ready to believe and to try all things, and yet so trustful of itself, that it will neither quit what it has tried, nor take anything without trying.

And that pleasure which it has in things that it finds true and good, is so great that it cannot possibly be led aside by any tricks of fashion, nor diseases of vanity, it cannot be cramped in its conclusions by partialities and hypocrisies, its visions and its delights are too penetrating, too living, for any whitewashed object or shallow fountain long to endure or supply. It clasps all that it loves so hard, that it crushes it if it be hollow.

-- 11. The large scope of matured judgment.

Now, the conclusions of this disposition are sure to be eventually right, more and more right according to the general maturity of all the powers, but it is sure to come right at last, because its operation is in a.n.a.logy to, and in harmony with, the whole spirit of the Christian moral system, and that which it will ultimately love and rest in, are great sources of happiness common to all the human race, and based on the relations they hold to their Creator.

These common and general sources of pleasure are, I believe, a certain seal, or impress of divine work and character, upon whatever G.o.d has wrought in all the world; only, it being necessary for the perception of them, that their contraries should also be set before us, these divine qualities, though inseparable from all divine works, are yet suffered to exist in such varieties of degree, that their most limited manifestation shall, in opposition to their most abundant, act as a foil or contrary, just as we conceive of cold as contrary to heat, though the most extreme cold we can produce or conceive is not inconsistent with an unknown amount of heat in the body.

-- 12. How distinguishable from false taste.