Character and Opinion in the United States by George Santayana (novel books to read .txt) 📖

Meantime the mantle of philosophical authority had fallen at Harvard upon other shoulders. A young Californian, Josiah Royce, had come back from Germany with a reputation for wisdom; and even without knowing that he had already produced a new proof of the existence of God, merely to look at him you would have felt that he was a philosopher; his great head seemed too heavy for his small body, and his portentous brow, crowned with thick red hair, seemed to crush the lower part of his face. “Royce,” said William James of him, “has an indecent exposure of forehead.” There was a suggestion about him of the benevolent ogre or the old child, in whom a preternatural sharpness of insight lurked beneath a grotesque mask. If you gave him any cue, or even without one, he could discourse broadly on any subject; you never caught him napping. Whatever the text-books and encyclopædias could tell him, he knew; and if the impression he left on your mind was vague, that was partly because, in spite of his comprehensiveness, he seemed to view everything in relation to something else that remained untold. His approach to anything was oblique; he began a long way off, perhaps with the American preface of a funny story; and when the point came in sight, it was at once enveloped again in a cloud of qualifications, in the parliamentary jargon of philosophy. The tap once turned on, out flowed the stream of systematic disquisition, one hour, two hours, three hours of it, according to demand or opportunity. The voice, too, was merciless and harsh. You felt the overworked, standardised, academic engine, creaking and thumping on at the call of duty or of habit, with no thought of sparing itself or any one else. Yet a sprightlier soul behind this performing soul seemed to watch and laugh at the process. Sometimes a merry light would twinkle in the little eyes, and a bashful smile would creep over the uncompromising mouth. A sense of the paradox, the irony, the inconclusiveness of the whole argument would pierce to the surface, like a white-cap bursting here and there on the heavy swell of the sea.

His procedure was first to gather and digest whatever the sciences or the devil might have to say. He had an evident sly pleasure in the degustation and savour of difficulties; biblical criticism, the struggle for life, the latest German theory of sexual insanity, had no terrors for him; it was all grist for the mill, and woe to any tender thing, any beauty or any illusion, that should get between that upper and that nether millstone! He seemed to say: If I were not Alexander how gladly would I be Diogenes, and if I had not a system to defend, how easily I might tell you the truth. But after the sceptic had ambled quizzically over the ground, the prophet would mount the pulpit to survey it. He would then prove that in spite of all those horrors and contradictions, or rather because of them, the universe was absolutely perfect. For behind that mocking soul in him there was yet another, a devout and heroic soul. Royce was heir to the Calvinistic tradition; piety, to his mind, consisted in trusting divine providence and justice, while emphasising the most terrifying truths about one’s own depravity and the sinister holiness of God. He accordingly addressed himself, in his chief writings, to showing that all lives were parts of a single divine life in which all problems were solved and all evils justified.

It is characteristic of Royce that in his proof of something sublime, like the existence of God, his premiss should be something sad and troublesome, the existence of error. Error exists, he tells us, and common sense will readily agree, although the fact is not unquestionable, and pure mystics and pure sensualists deny it. But if error exists, Royce continues, there must be a truth from which it differs; and the existence of truth (according to the principle of idealism, that nothing can exist except for a mind that knows it) implies that some one knows the truth; but as to know the truth thoroughly, and supply the corrective to every possible error, involves omniscience, we have proved the existence of an omniscient mind or universal thought; and this is almost, if not quite, equivalent to the existence of God.

What carried Royce over the evident chasms and assumptions in this argument was his earnestness and passionate eloquence. He passed for an eminent logician, because he was dialectical and fearless in argument and delighted in the play of formal relations; he was devoted to chess, music, and mathematics; but all this show of logic was but a screen for his heart, and in his heart there was no clearness. His reasoning was not pure logic or pure observation; it was always secretly enthusiastic or malicious, and the result it arrived at had been presupposed. Here, for instance, no unprejudiced thinker, not to speak of a pure logician, would have dreamt of using the existence of error to found the being of truth upon. Error is a biological accident which may any day cease to exist, say at the extinction of the human race; whereas the being of truth or fact is involved indefeasibly and eternally in the existence of anything whatever, past, present, or future; every event of itself renders true or false any proposition that refers to it. No one would conceive of such a thing as error or suspect its presence, unless he had already found or assumed many a truth; nor could anything be an error actually unless the truth was definite and real. All this Royce of course recognised, and it was in some sense the heart of what he meant to assert and to prove; but it does not need proving and hardly asserting. What needed proof was something else, of less logical importance but far greater romantic interest, namely, that the truth was hovering over us and about to descend into our hearts; and this Royce was not disinclined to confuse with the being of truth, so as to bring it within the range of logical argument. He was tormented by the suspicion that he might be himself in the toils of error, and fervently aspired to escape from it. Error to him was no natural, and in itself harmless, incident of finitude; it was a sort of sin, as finitude was too. It was a part of the problem of evil; a terrible and urgent problem when your first postulate or dogma is that moral distinctions and moral experience are the substance of the world, and not merely an incident in it. The mere being of truth, which is all a logician needs, would not help him in this wrestling for personal salvation; as he keenly felt and often said, the truth is like the stars, always laughing at us. Nothing would help him but possession of the truth, something eventual and terribly problematic. He longed to believe that all his troubles and questions, some day and somewhere, must find their solution and quietus; if not in his own mind, in some kindred spirit that he could, to that extent, identify with himself. There must be not only cold truth, not even cold truth personified, but victorious knowledge of the truth, breaking like a sun-burst through the clouds of error. The nerve of his argument was not logical at all; it was a confession of religious experience, in which the agonised consciousness of error led to a strong imaginative conviction that the truth would be found at last.

The truth, as here conceived, meant the whole truth about everything; and certainly, if any plausible evidence for such a conclusion could be adduced, it would be interesting to learn that we are destined to become omniscient, or are secretly omniscient already. Nevertheless, the aspiration of all religious minds does not run that way. Aristotle tells us that there are many things it is better not to know; and his sublime deity is happily ignorant of our errors and of our very existence; more emphatically so the even sublimer deities of Plotinus and the Indians. The omniscience which our religion attributes to God as the searcher of hearts and the judge of conduct has a moral function rather than a logical one; it prevents us from hiding our sins or being unrecognised in our merits; it is not conceived to be requisite in order that it may be true that those sins or merits have existed. Atheists admit the facts, but they are content or perhaps relieved that they should pass unobserved. But here again Royce slipped into a romantic equivocation which a strict logician would not have tolerated. Knowledge of the truth, a passing psychological possession, was substituted for the truth known, and this at the cost of rather serious ultimate confusions. It is the truth itself, the facts in their actual relations, that honest opinion appeals to, not to another opinion or instance of knowledge; and if, in your dream of warm sympathy and public corroboration, you lay up your treasure in some instance of knowledge, which time and doubt might corrupt, you have not laid up your treasure in heaven. In striving to prove the being of truth, the young Royce absurdly treated it as doubtful, setting a bad example to the pragmatists; while in striving to lend a psychological quality to this truth and turning it into a problematical instance of knowledge, he unwittingly deprived it of all authority