The Life of Reason Part 61

[Sidenote: The Herbraic cry for redemption.]

Neo-Platonic morality, through a thousand learned and vulgar channels, permeated Christianity and entirely transformed it. Original Christianity was, though in another sense, a religion of redemption. The Jews, without dreaming of original sin or of any inherent curse in being finite, had found themselves often in the sorest material straits. They hoped, like all primitive peoples, that relief might come by propitiating the deity. They knew that the sins of the fathers were visited upon the children even to the third and fourth generation. They had accepted this idea of joint responsibility and vicarious atonement, turning in their unphilosophical way this law of nature into a principle of justice. Meantime the failure of all their cherished ambitions had plunged them into a penitential mood. Though in fact pious and virtuous to a fault, they still looked for repentance--their own or the world's--to save them. This redemption was to be accomplished in the Hebrew spirit, through long-suffering and devotion to the Law, with the Hebrew solidarity, by vicarious attribution of merits and demerits within the household of the faith.

Such a way of conceiving redemption was far more dramatic, poignant, and individual than the Neo-Platonic; hence it was far more popular and better fitted to be a nucleus for religious devotion. However much, therefore, Christianity may have insisted on renouncing the world, the flesh, and the devil, it always kept in the background this perfectly Jewish and pre-rational craving for a delectable promised land. The journey might be long and through a desert, but milk and honey were to flow in the oasis beyond. Had renunciation been fundamental or revulsion from nature complete, there would have been no much-trumpeted last judgment and no material kingdom of heaven. The renunciation was only temporary and partial; the revulsion was only against incidental evils.

Despair touched nothing but the present order of the world, though at first it took the extreme form of calling for its immediate destruction.

This was the sort of despair and renunciation that lay at the bottom of Christian repentance; while hope in a new order of this world, or of one very like it, lay at the bottom of Christian joy. A temporary sacrifice, it was thought, and a partial mutilation would bring the spirit miraculously into a fresh paradise. The pleasures nature had grudged or punished, grace was to offer as a reward for faith and patience. The earthly life which was vain as an experience was to be profitable as a trial. Normal experience, appropriate exercise for the spirit, would thereafter begin.

[Sidenote: The two factors meet in Christianity.]

Christianity is thus a system of postponed rationalism, a rationalism intercepted by a supernatural version of the conditions of happiness.

Its moral principle is reason--the only moral principle there is; its motive power is the impulse and natural hope to be and to be happy.

Christianity merely renews and reinstates these universal principles after a first disappointment and a first a.s.sault of despair, by opening up new vistas of accomplishment, new qualities and measures of success.

The Christian field of action being a world of grace enveloping the world of nature, many transitory reversals of acknowledged values may take place in its code. Poverty, chast.i.ty, humility, obedience, self-sacrifice, ignorance, sickness, and dirt may all acquire a religious worth which reason, in its direct application, might scarcely have found in them; yet these reversed appreciations are merely incidental to a secret rationality, and are justified on the ground that human nature, as now found, is corrupt and needs to be purged and transformed before it can safely manifest its congenital instincts and become again an authoritative criterion of values. In the kingdom of G.o.d men would no longer need to do penance, for life there would be truly natural and there the soul would be at last in her native sphere.

This submerged optimism exists in Christianity, being a heritage from the Jews; and those Protestant communities that have rejected the pagan and Platonic elements that overlaid it have little difficulty in restoring it to prominence. Not, however, without abandoning the soul of the gospel; for the soul of the gospel, though expressed in the language of Messianic hopes, is really post-rational. It was not to marry and be given in marriage, or to sit on thrones, or to unravel metaphysical mysteries, or to enjoy any of the natural delights renounced in this life, that Christ summoned his disciples to abandon all they had and to follow him. There was surely a deeper peace in his self-surrender. It was not a new thing even among the Jews to use the worldly promises of their exoteric religion as symbols for inner spiritual revolutions; and the change of heart involved in genuine Christianity was not a fresh excitation of gaudy hopes, nor a new sort of utilitarian, temporary austerity. It was an emptying of the will, in respect to all human desires, so that a perfect charity and contemplative justice, falling like the Father's gifts ungrudgingly on the whole creation, might take the place of ambition, petty morality, and earthly desires. It was a renunciation which, at least in Christ himself and in his more spiritual disciples, did not spring from disappointed illusion or lead to other unregenerate illusions even more sure to be dispelled by events. It sprang rather from a native speculative depth, a natural affinity to the divine fecundity, serenity, and sadness of the world. It was the spirit of prayer, the kindliness and insight which a pure soul can fetch from contemplation.

[Sidenote: Consequent electicism.]

This mystical detachment, supervening on the dogged old Jewish optimism, gave Christianity a double aspect, and had some curious consequence in later times. Those who were inwardly convinced--as most religious minds were under the Roman Empire--that all earthly things were vanity, and that they plunged the soul into an abyss of nothingness if not of torment, could, in view of brighter possibilities in another world, carry their asceticism and their cult of suffering farther than a purely negative system, like the Buddhistic, would have allowed. For a discipline that is looked upon as merely temporary can contradict nature more boldly than one intended to take nature's place. The hope of unimaginable benefits to ensue could drive religion to greater frenzies than it could have fallen into if its object had been merely to silence the will. Christianity persecuted, tortured, and burned. Like a hound it tracked the very scent of heresy. It kindled wars, and nursed furious hatreds and ambitions. It sanctified, quite like Mohammedanism, extermination and tyranny. All this would have been impossible if, like Buddhism, it had looked only to peace and the liberation of souls. It looked beyond; it dreamt of infinite blisses and crowns it should be crowned with before an electrified universe and an applauding G.o.d. These were rival baits to those which the world fishes with, and were snapped at, when seen, with no less avidity. Man, far from being freed from his natural pa.s.sions, was plunged into artificial ones quite as violent and much more disappointing. Buddhism had tried to quiet a sick world with anaesthetics; Christianity sought to purge it with fire.

Another consequence of combining, in the Christian life, post-rational with pre-rational motives, a sense of exile and renunciation with hopes of a promised land, was that esoteric piety could choose between the two factors, even while it gave a verbal a.s.sent to the dogmas that included both. Mystics honoured the post-rational motive and despised the pre-rational; positivists clung to the second and hated the first. To the spiritually minded, whose religion was founded on actual insight and disillusion, the joys of heaven could never be more than a symbol for the intrinsic worth of sanct.i.ty. To the worldling those heavenly joys were nothing but a continuation of the pleasures and excitements of this life, serving to choke any reflections which, in spite of himself, might occasionally visit him about the vanity of human wishes. So that Christianity, even in its orthodox forms, covers various kinds of morality, and its philosophical incoherence betrays itself in disruptive movements, profound schisms, and total alienation on the part of one Christian from the inward faith of another. Trappist or Calvinist may be practising a heroic and metaphysical self-surrender while the busy-bodies of their respective creeds are fostering, in G.o.d's name, all their hot and miscellaneous pa.s.sions.

[Sidenote: The negation of naturalism never complete.]

This contradiction, present in the overt morality of Christendom, cannot be avoided, however, by taking refuge again in pure asceticism. Every post-rational system is necessarily self-contradictory. Its despair cannot be universal nor its nihilism complete so long as it remains a coherent method of action, with particular goals and a steady faith that their attainment is possible. The renunciation of the will must stop at the point where the will to be saved makes its appearance: and as this desire may be no less troublesome and insistent than any other, as it may even become a tormenting obsession, the mystic is far from the end of his illusions when he sets about to dispel them. There is one rational method to which, in post-rational systems, the world is still thought to be docile, one rational endeavour which nature is sure to crown with success. This is the method of deliverance from existence, the effort after salvation. There is, let us say, a law of Karma, by which merit and demerit accruing in one incarnation pa.s.s on to the next and enable the soul to rise continuously through a series of stages.

Thus the world, though called illusory, is not wholly intractable. It provides systematically for an exit out of its illusions. On this rational ordinance of phenomena, which is left standing by an imperfect nihilism, Buddhist morality is built. Rational endeavour remains possible because experience is calculable and fruitful in this one respect, that it dissolves in the presence of goodness and knowledge.

Similarly in Christian ethics, the way of the cross has definite stations and a definite end. However negative this end may be thought to be, the a.s.surance that it may be attained is a remnant of natural hope in the bosom of pessimism. A complete disillusion would have involved the neglect of such an a.s.surance, the denial that it was possible or at least that it was to be realised under specific conditions. That conversion and good works lead to something worth attaining is a new sort of positivistic hope. A complete scepticism would involve a doubt, not only concerning the existence of such a method of salvation, but also (what is more significant) concerning the importance of applying it if it were found. For to a.s.sert that salvation is not only possible but urgently necessary, that every soul is now in an intolerable condition and should search for an ultimate solution to all its troubles, a restoration to a normal and somehow blessed state--what is this but to a.s.sert that the nature of things has a permanent const.i.tution, by conformity with which man may secure his happiness? Moreover, we a.s.sert in such a faith that this natural const.i.tution of things is discoverable in a sufficient measure to guide our action to a successful issue.

Belief in Karma, in prayer, in sacraments, in salvation is a remnant of a natural belief in the possibility of living successfully. The remnant may be small and "expressed in fancy." Transmigration or an atonement may be chimerical ideas. Yet the mere fact of reliance upon something, the a.s.sumption that the world is steady and capable of rational exploitation, even if in a supernatural interest and by semi-magical means, amounts to an essential loyalty to postulates of practical reason, an essential adherence to natural morality.

The pretension to have reached a point of view from which _all_ impulse may be criticised is accordingly an untenable pretension. It is abandoned in the very systems in which it was to be most thoroughly applied. The instrument of criticism must itself be one impulse surviving the wreck of all the others; the vision of salvation and of the way thither must be one dream among the rest. A single suggestion of experience is thus accepted while all others are denied; and although a certain purification and revision of morality may hence ensue, there is no real penetration to a deeper principle than spontaneous reason, no revelation of a higher end than the best possible happiness. One sporadic growth of human nature may be subst.i.tuted for its whole luxuriant vegetation; one negative or formal element of happiness may be preferred to the full entelechy of life. We may see the Life of Reason reduced to straits, made to express itself in a n.i.g.g.ardly and fantastic environment; but we have, in principle and essence, the Life of Reason still, empirical in its basis and rational in its method, its substance impulse and its end happiness.

[Sidenote: Spontaneous values rehabilitated.]

So much for the umbilical cord that unites every living post-rational system to the matrix of human hopes. There remains a second point of contact between these systems and rational morality: the reinstated natural duties which all religions and philosophies, in order to subsist among civilised peoples, are at once obliged to sanction and somehow to deduce from their peculiar principles. The most plausible evidence which a supernatural doctrine can give of its truth is the beauty and rationality of its moral corollaries. It is instructive to observe that a gospel's congruity with natural reason and common humanity is regarded as the decisive mark of its supernatural origin. Indeed, were inspiration not the faithful echo of plain conscience and vulgar experience there would be no means of distinguishing it from madness.

Whatever poetic idea a prophet starts with, in whatever intuition or a.n.a.logy he finds a hint of salvation, it is altogether necessary that he should hasten to interpret his oracle in such a manner that it may sanction without disturbing the system of indispensable natural duties, although these natural duties, by being attached artificially to supernatural dogmas, may take on a different tone, justify themselves by a different rhetoric, and possibly suffer real transformation in some minor particulars. Systems of post-rational morality are not original works: they are versions of natural morality translated into different metaphysical languages, each of which adds its peculiar flavour, its own genius and poetry, to the plain sense of the common original.

[Sidenote: A witness out of India.]

In the doctrine of Karma, for instance, experience of retribution is ideally extended and made precise. Acts, daily experience teaches us, form habits; habits const.i.tute character, and each man's character, as Herac.l.i.tus said, is his guardian deity, the artisan of his fate. We need but raise this particular observation to a solitary eminence, after the manner of post-rational thinking; we need but imagine it to underlie and explain all other empirical observations, so that character may come to figure as an absolute cause, of which experience itself is an attendant result. Such arbitrary emphasis laid on some term of experience is the source of each metaphysical system in turn. In this case the surviving dogma will have yielded an explanation of our environment no less than of our state of heart by inst.i.tuting a deeper spiritual law, a certain balance of merit and demerit in the soul, accruing to it through a series of previous incarnations. This fabulous starting-point was gained by an imaginary extension of the law of moral continuity and natural retribution; but when, accepting this starting-point, the believer went on to inquire what he should do to be saved and to cancel the heavy debts he inherited from his mythical past, he would merely enumerate the natural duties of man, giving them, however, a new sanction and conceiving them as if they emanated from his new-born metaphysical theory. This theory, apart from a natural conscience and traditional code, would have been perfectly barren. The notion that every sin must be expiated does not carry with it any information about what acts are sins.

This indispensable information must still be furnished by common opinion. Those acts which bring suffering after them, those acts which arouse the enmity of our fellows and, by a premonition of that enmity, arouse our own shame--those are a.s.sumed and deputed to be sinful; and the current code of morality being thus borrowed without begging leave, the law of absolute retribution can be brought in to paint the picture of moral responsibility in more glaring colours and to extend the vista of rewards and punishments into a rhetorical infinite. Buddhistic morality was natural morality intensified by this forced sense of minute and boundless responsibility. It was coloured also by the negative, pessimistic justification which this dogma gives to moral endeavour.

Every virtue was to be viewed as merely removing guilt and alleviating suffering, knowledge itself being precious only as a means to that end.

The ultimate inspiration of right living was to be hope of perfect peace--a hope generously bestowed by nature on every spirit which, being linked to the flux of things, is conscious of change and susceptible of weariness, but a hope which the irresponsible Oriental imagination had disturbed with bad dreams. A pathetic feminine quality was thereby imparted to moral feeling; we were to be good for pity's sake, for the sake of a great distant deliverance from profound sorrows.

[Sidenote: Dignity of post-rational morality.]

The pathetic idiosyncrasy of this religion has probably enabled it to touch many a heart and to lift into speculation many a life otherwise doomed to be quite instinctive animal. It has kept morality pure--free from that admixture of worldly and partisan precepts with which less pessimistic systems are enc.u.mbered. Restraint can be rationally imposed on a given will only by virtue of evils which would be involved in its satisfaction, by virtue, in other words, of some actual demand whose disappointment would ensue upon inconsiderate action. To save, to cure, to nourish are duties far less conditional than would be a supposed duty to acquire or to create. There is no harm in merely not being, and privation is an evil only when, after we exist, it deprives us of something naturally requisite, the absence of which would defeat interests already launched into the world. If there is something in a purely remedial system of morality which seems one-sided and extreme, we must call to mind the far less excusable one-sidedness of those moralities of prejudice to which we are accustomed in the Occident--the ethics of irrational acquisitiveness, irrational faith, and irrational honour. Buddhistic morality, so reasonable and beautifully persuasive, rising so willingly to the ideal of sanct.i.ty, merits in comparison the profoundest respect. It is lifted as far above the crudities of intuitionism as the whisperings of an angel are above a schoolboy's code.

A certain bias and deviation from strict reason seems, indeed, inseparable from any moral reform, from any doctrine that is to be practically and immediately influential. Socratic ethics was too perfect an expression to be much of a force. Philosophers whose hearts are set on justice and pure truth often hear reproaches addressed to them by the fanatic, who contrasts the conspicuous change in this or that direction accomplished by his preaching with the apparent impotence of reason and thought. Reason's resources are in fact so limited that it is usually reduced to guerilla warfare: a general plan of campaign is useless when only insignificant forces obey our commands. Moral progress is for that reason often greatest when some n.o.bler pa.s.sion or more fortunate prejudice takes the lead and subdues its meaner companions without needing to rely on the consciousness of ultimate benefits hence accruing to the whole life. So a pessimistic and merely remedial morality may accomplish reforms which reason, with its broader and milder suasion, might have failed in. If certain rare and precious virtues can thus be inaugurated, under the influence of a zeal exaggerating its own justification, there will be time later to insist on the complementary truths and to tack in the other direction after having been carried forward a certain distance by this oblique advance.

[Sidenote: Absurdities nevertheless involved.]

At the same time neglect of reason is never without its dangers and its waste. The Buddhistic system itself suffers from a fundamental contradiction, because its framers did not acknowledge the actual limits of retribution nor the empirical machinery by which benefits and injuries are really propagated. It is an onerous condition which religions must fulfil, if they would prevail in the world, that they must have their roots in the past. Buddhism had its mission of salvation; but to express this mission to its proselytes it was obliged to borrow the language of the fantastic metaphysics which had preceded it in India. The machinery of transmigration had to serve as a scaffolding to raise the monument of mercy, purity, and spirituality.

But this fabulous background given to life was really inconsistent with what was best in the new morality; just as in Christianity the post-rational evangelical ideals of redemption and regeneration, of the human will mystically reversed, were radically incompatible with the pre-rational myths about a creation and a political providence. The doctrine of Karma was a hypostasis of moral responsibility; but in making responsibility dynamic and all-explaining, the theory discountenanced in advance the charitable efforts of Buddhism--the desire to instruct and save every fellow-creature. For if all my fortunes depend upon my former conduct, I am the sole artificer of my destiny. The love, the pity, the science, or the prayers of others can have no real influence over my salvation. They cannot diminish by one t.i.ttle my necessary sufferings, nor accelerate by one instant the period which my own action appoints for my deliverance. Perhaps another's influence might, in the false world of time and s.p.a.ce, change the order or accidental vesture of my moral experiences; but their quant.i.ty and value, being the exact counterpart of my free merits and demerits, could not be affected at all by those extraneous doings.

Therefore the empirical fact that we can help one another remains in Buddhism (as in any retributive scheme) only by a serious inconsistency; and since this fact is the sanction of whatever moral efficacy can be attributed to Buddhism, in sobering, teaching, and saving mankind, anything inconsistent with it is fundamentally repugnant to the whole system. Yet on that repugnant and destructive dogma of Karma Buddhism was condemned to base its instruction. This is the heavy price paid for mythical consolations, that they invalidate the moral values they are intended to emphasise. Nature has allowed the innocent to suffer for the guilty, and the guilty, perhaps, to die in some measure unpunished. To correct this imperfection we feign a closed circle of personal retributions, exactly proportionate to personal deserts. But thereby, without perceiving it, we have invalidated all political and social responsibility, and denied that any man can be benefited or injured by any other. Our moral ambition has overleaped itself and carried us into a non-natural world where morality is impotent and unmeaning.

[Sidenote: The soul of positivism in all ideals.]

Post-rational systems accordingly mark no real advance and offer no genuine solution to spiritual enigmas. The saving force each of them invokes is merely some remnant of that natural energy which animates the human animal. Faith in the supernatural is a desperate wager made by man at the lowest ebb of his fortunes; it is as far as possible from being the source of that normal vitality which subsequently, if his fortunes mend, he may gradually recover. Under the same religion, with the same posthumous alternatives and mystic harmonies hanging about them, different races, or the same race at different periods, will manifest the most opposite moral characteristics. Belief in a thousand h.e.l.ls and heavens will not lift the apathetic out of apathy or hold back the pa.s.sionate from pa.s.sion; while a newly planted and ungalled community, in blessed forgetfulness of rewards or punishments, of cosmic needs or celestial sanctions, will know how to live cheerily and virtuously for life's own sake, putting to shame those thin vaticinations. To hope for a second life, to be had gratis, merely because this life has lost its savour, or to dream of a different world, because nature seems too intricate and unfriendly, is in the end merely to play with words; since the supernatural has no permanent aspect or charm except in so far as it expresses man's natural situation and points to the satisfaction of his earthly interests. What keeps supernatural morality, in its better forms, within the limits of sanity is the fact that it reinstates in practice, under novel a.s.sociations and for motives ostensibly different, the very natural virtues and hopes which, when seen to be merely natural, it had thrown over with contempt. The new dispensation itself, if treated in the same spirit, would be no less contemptible; and what makes it genuinely esteemed is the restored authority of those human ideals which it expresses in a fable.

The extent of this moral restoration, the measure in which nature is suffered to bloom in the sanctuary, determines the value of post-rational moralities. They may preside over a good life, personal or communal, when their symbolism, though c.u.mbrous, is not deceptive; when the supernatural machinery brings man back to nature through mystical circ.u.mlocutions, and becomes itself a poetic echo of experience and a dramatic impersonation of reason. The peculiar accent and emphasis which it will not cease to impose on the obvious lessons of life need not then repel the wisest intelligence. True sages and true civilisations can accordingly flourish under a dispensation nominally supernatural; for that supernaturalism may have become a mere form in which imagination clothes a rational and humane wisdom.

[Sidenote: Moribund dreams and perennial realities.]

People who speak only one language have some difficulty in conceiving that things should be expressed just as well in some other; a prejudice which does not necessarily involve their mistaking words for things or being practically misled by their inflexible vocabulary. So it constantly happens that supernatural systems, when they have long prevailed, are defended by persons who have only natural interests at heart; because these persons lack that speculative freedom and dramatic imagination which would allow them to conceive other moulds for morality and happiness than those to which a respectable tradition has accustomed them. Sceptical statesmen and academic scholars sometimes suffer from this kind of numbness; it is intelligible that they should mistake the forms of culture for its principle, especially when their genius is not original and their chosen function is to defend and propagate the local traditions in which their whole training has immersed them. Indeed, in the political field, such concern for decaying myths may have a pathetic justification; for however little the life of or dignity of man may he jeopardised by changes in language, languages themselves are not indifferent things. They may be closely bound up with the peculiar history and spirit of nations, and their disappearance, however necessary and on the whole propitious, may mark the end of some stirring chapter in the world's history. Those whose vocation is not philosophy and whose country is not the world may be pardoned for wishing to r.e.t.a.r.d the migrations of spirit, and for looking forward with apprehension to a future in which their private enthusiasms will not be understood.

The value of post-rational morality, then, depends on a double conformity on its part with the Life of Reason. In the first place some natural impulse must be retained, some partial ideal must still be trusted and pursued by the prophet of redemption. In the second place the intuition thus gained and exclusively put forward must be made the starting-point for a restored natural morality. Otherwise the faith appealed to would be worthless in its operation, as well as fanciful in its basis, and it could never become a mould for thought or action in a civilised society.

CHAPTER XI

THE VALIDITY OF SCIENCE

The same despair or confusion which, when it overtakes human purposes, seeks relief in arbitrary schemes of salvation, when it overtakes human knowledge, may breed arbitrary subst.i.tutes for science. There are post-rational systems of nature as well as of duty. Most of these are myths hardly worth separating from the post-rational moralities they adorn, and have been sufficiently noticed in the last chapter; but a few aspire to be critical revisions of science, themselves scientific. It may be well, in bringing this book to a close, to review these proposed revisions. The validity of science is at stake, and with it the validity of that whole Life of Reason which science crowns, and justifies to reflection.

[Sidenote: Various modes of revising science.]

There are many degrees and kinds of this critical retractation. Science may be accepted bodily, while its present results are modified by suggesting speculatively what its ultimate results might be. This is natural philosophy or legitimate metaphysics. Or science may be accepted in part, and in part subjected to control by some other alleged vehicle of knowledge. This is traditional or intuitive theology. Or science may be retracted and withdrawn altogether, on the ground that it is but methodological fiction, its facts appearances merely, and its principles tendencies to feign. This is transcendentalism; whereupon a dilemma presents itself. We may be invited to abstain from all hypostasis or hearty belief in anything, and to dwell only on the consciousness of imaginative activity in a vacuum--which is radical idealism. Or we may be a.s.sured that, science being a dream, we may awake from it into another cosmos, built upon principles quite alien to those ill.u.s.trated in nature or applicable in practice--which is idealism of the mythical sort. Finally it may occur to us that the criticism of science is an integral part of science itself, and that a transcendental method of survey, which marshals all things in the order of their discovery, far from invalidating knowledge can only serve to separate it from incidental errors and to disclose the relative importance of truths.

Science would then be rehabilitated by criticism. The primary movement of the intellect would not be condemned by that subsequent reflection which it makes possible, and which collates its results. Science, purged of all needless realism and seen in its relation to human life, would continue to offer the only conception of reality which is pertinent or possible to the practical mind.

We may now proceed to discuss these various att.i.tudes in turn.

[Sidenote: Science its own best critic.]

A first and quite blameless way of criticising science is to point out that science is incomplete. That it grows fast is indeed its commonest boast; and no man of science is so pessimistic as to suppose that its growth is over. To wish to supplement science and to regard its conclusions as largely provisional is therefore more than legitimate. It is actually to share the spirit of inquiry and to feel the impulse toward investigation. When new truths come into view, old truths are thereby reinterpreted and put in a new light; so that the acquisitions of science not only admit of revision but loudly call for it, not wishing for any other authority or vindication than that which they might find in the context of universal truth.

To revise science in this spirit would be merely to extend it. No new method, no transverse philosophy, would be requisite or fitted for the task. Knowledge would be transformed by more similar knowledge, not by some verbal manipulation. Yet while waiting for experience to grow and acc.u.mulate its lessons, a man of genius, who had drunk deep of experience himself, might imagine some ultimate synthesis. He might venture to carry out the suggestions of science and antic.i.p.ate the conclusions it would reach when completed. The game is certainly dangerous, especially if the prophecy is uttered with any air of authority; yet with good luck and a fine instinct, such speculation may actually open the way to discovery and may diffuse in advance that virtual knowledge of physics which is enough for moral and poetic purposes. Verification in detail is needed, not so much for its own sake as to check speculative errors; but when speculation is by chance well directed and hits upon the substantial truth, it does all that a completed science would do for mankind; since science, if ever completed, would immediately have to be summed up again and reduced to generalities. Under the circ.u.mstances of human life, ultimate truth must forego detailed verification and must remain speculative. The curse of modern philosophy is only that it has not drawn its inspiration from science; as the misfortune of science is that it has not yet saturated the mind of philosophers and recast the moral world. The Greek physicists, puerile as was their notion of natural mechanism, had a more integral view of things. They understood nature's uses and man's conditions in an honest and n.o.ble way. If no single phenomenon had been explained correctly by any philosopher from Thales to Lucretius, yet by their frank and studious contemplation of nature they would have liberated the human soul.

[Sidenote: Obstruction by alien traditions.]

Unfortunately the supplements to science which most philosophers supply in our day are not conceived in a scientific spirit. Instead of antic.i.p.ating the physics of the future they cling to the physics of the past. They do not stimulate us by a picture, however fanciful, of what the a.n.a.logies of nature and politics actually point to; they seek rather to patch and dislocate current physics with some ancient myth, once the best physics obtainable, from which they have not learned to extricate their affections.

Sometimes these survivals are intended to modify scientific conceptions but slightly, and merely to soften a little the outlines of a cosmic picture to which religion and literature are not yet accustomed. There is a school of political conservatives who, with no specific interest in metaphysics, cannot or dare not break with traditional modes of expression, with the customs of their nation, or with the clerical cla.s.ses. They accordingly append to current knowledge certain sentimental postulates, alleging that what is established by tradition and what appeals to the heart must somehow correspond to something which is needful and true. But their conventional attachment to a religion which in its original essence was perhaps mystical and revolutionary, scarcely modifies, in their eyes, the sum of practical a.s.surances or the aim of human life. As language exercises some functions which science can hardly a.s.sume (as, for instance, in poetry and communication) so theology and metaphysics, which to such men are nothing but languages, might provide for inarticulate interests, and unite us to much that lies in the dim penumbra of our workaday world. Ancient revelations and mysteries, however incredible if taken literally, might therefore be suffered to nourish undisturbed, so long as they did not clash with any clear fact or natural duty. They might continue to decorate with a mystical aureole the too prosaic kernel of known truth.