The Life of Reason by George Santayana (best black authors txt) 📖
- Author: George Santayana
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The action to which industry should minister is accordingly liberal or spontaneous action; and this one condition of rationality in from two the arts. But a second condition is implicit in the first: freedom means freedom in some operation, ideality means the ideality of something embodied and material. Activity, achievement, a passage from prospect to realisation, is evidently essential to life. If all ends were already reached, and no art were requisite, life could not exist at all, much less a Life of Reason. No politics, no morals, no thought would be possible, for all these move towards some ideal and envisage a goal to which they presently pass. The transition is the activity, without which achievement would lose its zest and indeed its meaning; for a situation could never be achieved which had been given from all eternity. The ideal is a concomitant emanation from the natural and has no other possible status. Those human possessions which are perennial and of inalienable value are in a manner potential possessions only. Knowledge, art, love are always largely in abeyance, while power is absolutely synonymous with potentiality. Fruition requires a continual recovery, a repeated re-establishment of the state we enjoy. So breath and nutrition, feeling and thought, come in pulsations; they have only a periodic and rhythmic sort of actuality. The operation may be sustained indefinitely, but only if it admits a certain internal oscillation.
A creature like man, whose mode of being is a life or experience and not a congealed ideality, such as eternal truth might show, must accordingly find something to do; he must operate in an environment in which everything is not already what he is presently to make it. In the actual world this first condition of life is only too amply fulfilled; the real difficulty in man's estate, the true danger to his vitality, lies not in want of work but in so colossal a disproportion between demand and opportunity that the ideal is stunned out of existence and perishes for want of hope. The Life of Reason is continually beaten back upon its animal sources, and nations are submerged in deluge after deluge of barbarism. Impressed as we may well be by this ancient experience, we should not overlook the complementary truth which under more favourable circumstances would be as plain as the other: namely, that our deepest interest is after all to live, and we could not live if all acquisition, assimilation, government, and creation had been made impossible for us by their foregone realisation, so that every operation was forestalled by the given fact. The distinction between the ideal and the real is one which the human ideal itself insists should be preserved. It is an essential expression of life, and its disappearance would be tantamount to death, making an end to voluntary transition and ideal representation. All objects envisaged either in vulgar action or in the airiest cognition must be at first ideal and distinct from the given facts, otherwise action would have lost its function at the same moment that thought lost its significance. All life would have collapsed into a purposeless datum.
The ideal requires, then, that opportunities should be offered for realising it through action, and that transition should be possible to it from a given state of things. One form of such transition is art, where the ideal is a possible and more excellent form to be given to some external substance or medium. Art needs to find a material relatively formless which its business is to shape; and this initial formlessness in matter is essential to art's existence. Were there no stone not yet sculptured and built into walls, no sentiment not yet perfectly uttered in poetry, no distance or oblivion yet to be abolished by motion or inferential thought, activity of all sorts would have lost its occasion. Matter, or actuality in what is only potentially ideal, is therefore a necessary condition for realising an ideal at all.
This potentiality, however, in so far as the ideal requires it, is a quite definite disposition. Absolute chaos would defeat life as surely as would absolute ideality. Activity, in presupposing material conditions, presupposes them to be favourable, so that a movement towards the ideal may actually take place. Matter, which from the point of view of a given ideal is merely its potentiality, is in itself the potentiality of every other ideal as well; it is accordingly responsible to no ideal in particular and proves in some measure refractory to all. It makes itself felt, either as an opportune material or as an accidental hindrance, only when it already possesses definite form and affinities; given in a certain quantity, quality, and order, matter feeds the specific life which, if given otherwise, it would impede or smother altogether.
Art, in calling for materials, calls for materials plastic to its influence and definitely predisposed to its ends. Unsuitableness in the data far from grounding action renders it abortive, and no expedient could be more sophistical than that into which theodicy, in its desperate straits, has sometimes been driven, of trying to justify as conditions for ideal achievement the very conditions which make ideal achievement impossible. The given state from which transition is to take place to the ideal must support that transition; so that the desirable want of ideality which plastic matter should possess is merely relative and strictly determined. Art and reason find in nature the background they require; but nature, to be wholly justified by its ideal functions, would have to subserve them perfectly. It would have to offer to reason and art a sufficient and favourable basis; it would have to feed sense with the right stimuli at the right intervals, so that art and reason might continually flourish and be always moving to some new success. A poet needs emotions and perceptions to translate into language, since these are his subject-matter and his inspiration; but starvation, physical or moral, will not help him to sing. One thing is to meet with the conditions inherently necessary for a given action; another thing is to meet with obstacles fatal to the same. A propitious formlessness in matter is no sort of evil; and evil is so far from being a propitious formlessness in matter that it is rather an impeding form which matter has already assumed.
Out of this appears, with sufficient clearness, the rational function which the arts possess. They give, as nature does, a form to matter, but they give it a more propitious form. Such success in art is possible only when the materials and organs at hand are in a large measure already well disposed; for it can as little exist with a dull organ as with no organ at all, while there are winds in which every sail must be furled. Art depends upon profiting by a bonanza and learning to sail in a good breeze, strong enough for speed and conscious power but placable enough for dominion and liberty of soul. Then perfection in action can be attained and a self-justifying energy can emerge out of apathy on the one hand and out of servile and wasteful work on the other. Art has accordingly two stages: one mechanical or industrial, in which untoward matter is better prepared, or impeding media are overcome; the other liberal, in which perfectly fit matter is appropriated to ideal uses and endowed with a direct spiritual function. A premonition or rehearsal of these two stages may be seen in nature, where nutrition and reproduction fit the body for its ideal functions, whereupon sensation and cerebration make it a direct organ of mind. Industry merely gives nature that form which, if more thoroughly humane, she might have originally possessed for our benefit; liberal arts bring to spiritual fruition the matter which either nature or industry has prepared and rendered propitious. This spiritual fruition consists in the activity of turning an apt material into an expressive and delightful form, thus filling the world with objects which by symbolising ideal energies tend to revive them under a favouring influence and therefore to strengthen and refine them.
It remains merely to note that all industry contains an element of fine art and all fine art an element of industry; since every proximate end, in being attained, satisfies the mind and manifests the intent that pursued it; while every operation upon a material, even one so volatile as sound, finds that material somewhat refractory. Before the product can attain its ideal function many obstacles to its transparency and fitness have to be removed. A certain amount of technical and instrumental labour is thus involved in every work of genius, and a certain genius in every technical success.
CHAPTER IIIEMERGENCE OF FINE ART
Action which is purely spontaneous is merely tentative. Any experience of success or utility which might have preceded, if it availed to make action sure, would avail to make it also intentional and conscious of its ulterior results. Now the actual issue which an action is destined to have, since it is something future and problematical, can exert no influence on its own antecedents; but if any picture of what the issue is likely to be accompanies the heat and momentum of action, that picture being, of all antecedents in the operation, the one most easily remembered and described, may be picked out as essential, and dignified with the name of motive or cause. This will not happen to every prophetic idea; we may live in fear and trembling as easily as with an arrogant consciousness of power. The difference flows from the greater or lesser affinity that happens to exist between expectation and instinct. Action remains always, in its initial phase, spontaneous and automatic; it retains an inwardly grounded and perfectly blind tendency of its own; but this tendency may agree or clash with the motor impulses subtending whatever ideas may at the same time people the fancy. If the blind and the ideal impulses agree, spontaneous action is voluntary and its result intentional; if they clash, the ideas remain speculative and idle,
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