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all sorts of possibilities, except perhaps the possibility of being a career. But when a man has strained every nerve to maintain an absolute fluidity and a painful fidelity to the immediate, he can hardly be blamed if he lapses at last into some flattering myth, and if having satisfied himself that all science is fiction he proclaims some fairy-tale to be the truth. The episodes of experience, not being due to any conceivable machinery beneath, might come of mere willing, or at the waving of a dialectical wand. Yet apart from this ulterior inconsistency and backsliding into credulity, transcendentalism would hear nothing of causes or grounds. All phenomena existed for it on one flat level. We were released from all dogma and reinstated in the primordial assurance that we were all there was, but without understanding what we were, and without any means of controlling our destiny, though cheered by the magnificent feeling that that destiny was great.

Its constructive importance.

It is intelligible that a pure transcendentalism of this sort should not be either stable or popular. It may be admired for its analytic depth and its persistency in tracing all supposed existences back to the experience that vouches for them. Yet a spirit that finds its only exercise in gloating on the consciousness that it is a spirit, one that has so little skill in expression that it feels all its embodiments to be betrayals and all its symbols to be misrepresentations, is a spirit evidently impotent and confused. It is self-inhibited, and cannot fulfil its essential vocation by reaching an embodiment at once definitive and ideal, philosophical and true. We may excuse a school that has done one original task so thoroughly as transcendentalism has thing could be said of it, would be simply an integral term in the discourse that described it. And this discourse, this sad residuum of reality, would remain an absolute datum without a ground, without a subject-matter, without a past, and without a future.

Its futility.

It suffices, therefore, to take the supposed negative implication in transcendentalism a little seriously to see that it leaves nothing standing but negation and imbecility; so that we may safely conclude that such a negative implication is gratuitous, and also that in taking the transcendental method for an instrument of reconstruction its professors were radically false to it. They took the starting-point of experience, on which they had fallen back, for its ultimate deliverance, and in reverting to protoplasm they thought they were rising to God. The transcendental method is merely retrospective; its use is to recover more systematically conceptions already extant and inevitable. It invalidates nothing in science; much less does it carry with it any rival doctrine of its own. Every philosophy, even materialism, may find a transcendental justification, if experience as it develops will yield no other terms. What has reason to tremble at a demand for its credentials is surely not natural science; it is rather those mystical theologies or romantic philosophies of history which aspire to take its place. Such lucubrations, even if reputed certain, can scarcely be really credited or regarded in practice; while scientific tenets are necessarily respected, even when they are declared to be fictions. This nemesis is inevitable; for the mind must be inhabited, and the ideas with which science peoples it are simply its involuntary perceptions somewhat more clearly arranged.

Ideal science is self-justified.

That the relativity of science—its being an emanation of human life—is nothing against its truth appears best, perhaps, in the case of dialectic. Dialectic is valid by virtue of an intended meaning and felt congruity in its terms; but these terms, which intent fixes, are external and independent in their ideal nature, and the congruity between them is not created by being felt but, whether incidentally felt or not, is inherent in their essence. Mathematical thinking is the closest and most intimate of mental operations, nothing external being called in to aid; yet mathematical truth is as remote as possible from being personal or psychic. It is absolutely self-justified and is necessary before it is discovered to be so. Here, then, is a conspicuous region of truth, disclosed to the human intellect by its own internal exercise, which is nevertheless altogether independent, being eternal and indefeasible, while the thought that utters it is ephemeral.

Physical science is presupposed in scepticism.

The validity of material science, not being warranted by pure insight, cannot be so quickly made out; nevertheless it cannot be denied systematically, and the misunderstood transcendentalism which belittles physics contradicts its own basis. For how are we supposed to know that what call facts are mere appearances and what we call objects mere creations of thought? We know this by physics. It is physiology, a part of physics, that assures us that our senses and brains are conditions of our experience. Were it not for what we know of the outer world and of our place in it, we should be incapable of attaching any meaning to subjectivity. The flux of things would then go on in their own medium, not in our minds; and no suspicion of illusion or of qualification by mind would attach to any event in nature. So it is in a dream; and it is our knowledge of physics, our reliance on the world's material coherence, that marks our awakening, and that constitutes our discovery that we exist as minds and are subject to dreaming. It is quite true that the flux, as it exists in men, is largely psychic; but only because the events it contains are effects of material causes and the images in it are flying shadows cast by solid external things. This is the meaning of psychic existence, and its differentia. Mind is an expression, weighted with emotion, of mechanical relations among bodies. Suppose the bodies all removed: at once the images formerly contrasted with those bodies would resume their inherent characteristics and mutual relation; they would become existences in their own category, large, moving, coloured, distributed to right and left; that is, save for their values, they would become material things.

It recurs in all understanding of perception.

Physics is accordingly a science which, though hypothetical and only verifiable by experiment, is involved in history and psychology and therefore in any criticism of knowledge. The contradiction would be curious if a man should declare that his ideas were worthless, being due to his organs of sense, and that therefore these organs (since he had an idea of them) did not exist. Yet on this brave argument idealism chiefly rests. It asserts that bodies are mere ideas, because it is through our bodies that we perceive them. When physics has discovered the conditions under which knowledge of physics has arisen, physics is supposed to be spirited away; whereas, of course, it has only closed its circle and justified its sovereignty. Were all science retracted and reduced to symbolic calculation nothing would remain for this calculation to symbolise. The whole force of calling a theory merely a vehicle or method of thought, leading us to something different from itself, lies in having a literal knowledge of this other thing. But such literal knowledge is the first stage of science, which the other stages merely extend. So that when, under special circumstances, we really appeal to algebraic methods of expression and think in symbols, we do so in the hope of transcribing our terms, when the reckoning is over, into the language of familiar facts. Were these facts not forthcoming, the symbolic machinery would itself become the genuine reality—since it is really given—and we should have to rest in it, as in the ultimate truth. This is what happens in mythology, when the natural phenomena expressed by it are forgotten. But natural phenomena themselves are symbols of nothing, because they are primary data. They are the constitutive elements of the reality they disclose.

Science contains all trustworthy knowledge.

The validity of science in general is accordingly established merely by establishing the truth of its particular propositions, in dialectic on the authority of intent and in physics on that of experiment. It is impossible to base science on a deeper foundation or to override it by a higher knowledge. What is called metaphysics, if not an anticipation of natural science, is a confusion of it with dialectic or a mixture of it with myths. If we have the faculty of being utterly sincere and of disintegrating the conventions of language and religion, we must confess that knowledge is only a claim we put forth, a part of that unfathomable compulsion by force of which we live and hold our painted world together for a moment. If we have any insight into mind, or any eye for human history, we must confess at the same time that the oracular substitutes for knowledge to which, in our perplexities, we might be tempted to fly, are pathetic popular fables, having no other sanctity than that which they borrow from the natural impulses they play upon. To live by science requires intelligence and faith, but not to live by it is folly.

It suffices for the Life of Reason.

If science thus contains the sum total of our rational convictions and gives us the only picture of reality on which we should care to dwell, we have but to consult the sciences in detail to ascertain, as far as that is possible, what sort of a universe we live in. The result is as yet far from satisfactory. The sciences have not joined hands and made their results coherent, showing nature to be, as it doubtless is, all of one piece. The moral sciences especially are a mass of confusion. Negative, I think, must be the attitude of reason, in the present state of science, upon any hypothesis far outrunning the recorded history and the visible habitat of the human race. Yet exactly the same habits and principles that have secured our present knowledge are still active within us, and promise further discoveries. It is more desirable to clarify our knowledge within these bounds than to extend it beyond them. For while the reward of action is contemplation or, in more modern phrase, experience and consciousness, there is nothing stable or interesting to contemplate except objects relevant to action—the natural world and the mind's ideals.

Both the conditions and the standards of action lie well within the territory which science, after a fashion, already dominates. But there remain unexplored jungles and monster-breeding lairs within our nominal jurisdiction which it is the immediate task of science to clear. The darkest spots are in man himself, in his fitful, irrational disposition. Could a better system prevail in our lives a better order would establish itself in our thinking. It has not been for want of keen senses, or personal genius, or a constant order in the outer world, that mankind have fallen back repeatedly into barbarism and superstition. It has been for want of good character, good example, and good government. There is a pathetic capacity in men to live nobly, if only they would give one another the chance. The ideal of political perfection, vague and remote as it yet seems, is certainly approachable, for it is as definite and constant as human nature. The knowledge of all relevant truth would be involved in that ideal, and no intellectual dissatisfaction would be felt with a system of ideas that should express and illumine a perfect life.

End of Volume V

Introduction Volume One Volume Two Volume Three Volume Four

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