The Will to Believe Part 5

Since the heart can thus wall out the ultimate irrationality which the head ascertains, the erection of its procedure into a systematized method would be a philosophic achievement of first-rate importance.

But as used by mystics. .h.i.therto it has lacked universality, being available for few persons and at few times, and {75} even in these being apt to be followed by fits of reaction and dryness; and if men should agree that the mystical method is a subterfuge without logical pertinency, a plaster but no cure, and that the idea of non-ent.i.ty can never be exorcised, empiricism will be the ultimate philosophy.

Existence then will be a brute fact to which as a whole the emotion of ontologic wonder shall rightfully cleave, but remain eternally unsatisfied. Then wonderfulness or mysteriousness will be an essential attribute of the nature of things, and the exhibition and emphasizing of it will continue to be an ingredient in the philosophic industry of the race. Every generation will produce its Job, its Hamlet, its Faust, or its Sartor Resartus.

With this we seem to have considered the possibilities of purely theoretic rationality. But we saw at the outset that rationality meant only unimpeded mental function. Impediments that arise in the theoretic sphere might perhaps be avoided if the stream of mental action should leave that sphere betimes and pa.s.s into the practical.

Let us therefore inquire what const.i.tutes the feeling of rationality in its _practical_ aspect. If thought is not to stand forever pointing at the universe in wonder, if its movement is to be diverted from the issueless channel of purely theoretic contemplation, let us ask what conception of the universe will awaken active impulses capable of effecting this diversion. A definition of the world which will give back to the mind the free motion which has been blocked in the purely contemplative path may so far make the world seem rational again.

Well, of two conceptions equally fit to satisfy the logical demand, that one which awakens the active {76} impulses, or satisfies other aesthetic demands better than the other, will be accounted the more rational conception, and will deservedly prevail.

There is nothing improbable in the supposition that an a.n.a.lysis of the world may yield a number of formulae, all consistent with the facts.

In physical science different formulae may explain the phenomena equally well,--the one-fluid and the two-fluid theories of electricity, for example. Why may it not be so with the world? Why may there not be different points of view for surveying it, within each of which all data harmonize, and which the observer may therefore either choose between, or simply c.u.mulate one upon another? A Beethoven string-quartet is truly, as some one has said, a sc.r.a.ping of horses'

tails on cats' bowels, and may be exhaustively described in such terms; but the application of this description in no way precludes the simultaneous applicability of an entirely different description. Just so a thorough-going interpretation of the world in terms of mechanical sequence is compatible with its being interpreted teleologically, for the mechanism itself may be designed.

If, then, there were several systems excogitated, equally satisfying to our purely logical needs, they would still have to be pa.s.sed in review, and approved or rejected by our aesthetic and practical nature. Can we define the tests of rationality which these parts of our nature would use?

Philosophers long ago observed the remarkable fact that mere familiarity with things is able to produce a feeling of their rationality. The empiricist school has been so much struck by this circ.u.mstance {77} as to have laid it down that the feeling of rationality and the feeling of familiarity are one and the same thing, and that no other kind of rationality than this exists. The daily contemplation of phenomena juxtaposed in a certain order begets an acceptance of their connection, as absolute as the repose engendered by theoretic insight into their coherence. To explain a thing is to pa.s.s easily back to its antecedents; to know it is easily to foresee its consequents. Custom, which lets us do both, is thus the source of whatever rationality the thing may gain in our thought.

In the broad sense in which rationality was defined at the outset of this essay, it is perfectly apparent that custom must be one of its factors. We said that any perfectly fluent and easy thought was devoid of the sentiment of irrationality. Inasmuch then as custom acquaints us with all the relations of a thing, it teaches us to pa.s.s fluently from that thing to others, and _pro tanto_ tinges it with the rational character.

Now, there is one particular relation of greater practical importance than all the rest,--I mean the relation of a thing to its future consequences. So long as an object is unusual, our expectations are baffled; they are fully determined as soon as it becomes familiar. I therefore propose this as the first practical requisite which a philosophic conception must satisfy: _It must, in a general way at least, banish uncertainty from the future_. The permanent presence of the sense of futurity in the mind has been strangely ignored by most writers, but the fact is that our consciousness at a given moment is never free from the ingredient of expectancy. Every one knows how when a painful thing has to be undergone in the {78} near future, the vague feeling that it is impending penetrates all our thought with uneasiness and subtly vitiates our mood even when it does not control our attention; it keeps us from being at rest, at home in the given present. The same is true when a great happiness awaits us. But when the future is neutral and perfectly certain, 'we do not mind it,' as we say, but give an undisturbed attention to the actual. Let now this haunting sense of futurity be thrown off its bearings or left without an object, and immediately uneasiness takes possession of the mind.

But in every novel or uncla.s.sified experience this is just what occurs; we do not know what will come next; and novelty _per se_ becomes a mental irritant, while custom _per se_ is a mental sedative, merely because the one baffles while the other settles our expectations.

Every reader must feel the truth of this. What is meant by coming 'to feel at home' in a new place, or with new people? It is simply that, at first, when we take up our quarters in a new room, we do not know what draughts may blow in upon our back, what doors may open, what forms may enter, what interesting objects may be found in cupboards and corners. When after a few days we have learned the range of all these possibilities, the feeling of strangeness disappears. And so it does with people, when we have got past the point of expecting any essentially new manifestations from their character.

The utility of this emotional effect of expectation is perfectly obvious; 'natural selection,' in fact, was bound to bring it about sooner or later. It is of the utmost practical importance to an animal that he should have prevision of the qualities of the objects {79} that surround him, and especially that he should not come to rest in presence of circ.u.mstances that might be fraught either with peril or advantage,--go to sleep, for example, on the brink of precipices, in the dens of enemies, or view with indifference some new-appearing object that might, if chased, prove an important addition to the larder. Novelty _ought_ to irritate him. All curiosity has thus a practical genesis. We need only look at the physiognomy of a dog or a horse when a new object comes into his view, his mingled fascination and fear, to see that the element of conscious insecurity or perplexed expectation lies at the root of his emotion. A dog's curiosity about the movements of his master or a strange object only extends as far as the point of deciding what is going to happen next. That settled, curiosity is quenched. The dog quoted by Darwin, whose behavior in presence of a newspaper moved by the wind seemed to testify to a sense 'of the supernatural,' was merely exhibiting the irritation of an uncertain future. A newspaper which could move spontaneously was in itself so unexpected that the poor brute could not tell what new wonders the next moment might bring forth.

To turn back now to philosophy. An ultimate datum, even though it be logically unrationalized, will, if its quality is such as to define expectancy, be peacefully accepted by the mind; while if it leave the least opportunity for ambiguity in the future, it will to that extent cause mental uneasiness if not distress. Now, in the ultimate explanations of the universe which the craving for rationality has elicited from the human mind, the demands of expectancy to be satisfied have always played a fundamental part. {80} The term set up by philosophers as primordial has been one which banishes the incalculable. 'Substance,' for example, means, as Kant says, _das Beharrliche_, which will be as it has been, because its being is essential and eternal. And although we may not be able to prophesy in detail the future phenomena to which the substance shall give rise, we may set our minds at rest in a general way, when we have called the substance G.o.d, Perfection, Love, or Reason, by the reflection that whatever is in store for us can never at bottom be inconsistent with the character of this term; so that our att.i.tude even toward the unexpected is in a general sense defined. Take again the notion of immortality, which for common people seems to be the touchstone of every philosophic or religious creed: what is this but a way of saying that the determination of expectancy is the essential factor of rationality? The wrath of science against miracles, of certain philosophers against the doctrine of free-will, has precisely the same root,--dislike to admit any ultimate factor in things which may rout our prevision or upset the stability of our outlook.

Anti-substantialist writers strangely overlook this function in the doctrine of substance; "If there be such a _substratum_," says Mill, "suppose it at this instant miraculously annihilated, and let the sensations continue to occur in the same order, and how would the _substratum_ be missed? By what signs should we be able to discover that its existence had terminated? Should we not have as much reason to believe that it still existed as we now have? And if we should not then be warranted in believing it, how can we be so now?" Truly enough, if we have {81} already securely bagged our facts in a certain order, we can dispense with any further warrant for that order. But with regard to the facts yet to come the case is far different. It does not follow that if substance may be dropped from our conception of the irrecoverably past, it need be an equally empty complication to our notions of the future. Even if it were true that, for aught we know to the contrary, the substance might develop at any moment a wholly new set of attributes, the mere logical form of referring things to a substance would still (whether rightly or wrongly) remain accompanied by a feeling of rest and future confidence. In spite of the acutest nihilistic criticism, men will therefore always have a liking for any philosophy which explains things _per substantiam_.

A very natural reaction against the theosophizing conceit and hide-bound confidence in the upshot of things, which vulgarly optimistic minds display, has formed one factor of the scepticism of empiricists, who never cease to remind us of the reservoir of possibilities alien to our habitual experience which the cosmos may contain, and which, for any warrant we have to the contrary, may turn it inside out to-morrow. Agnostic substantialism like that of Mr.

Spencer, whose Unknowable is not merely the unfathomable but the absolute-irrational, on which, if consistently represented in thought, it is of course impossible to count, performs the same function of rebuking a certain stagnancy and smugness in the manner in which the ordinary philistine feels his security. But considered as anything else than as reactions against an opposite excess, these philosophies of uncertainty cannot be acceptable; the general mind will fail to {82} come to rest in their presence, and will seek for solutions of a more rea.s.suring kind.

We may then, I think, with perfect confidence lay down as a first point gained in our inquiry, that a prime factor in the philosophic craving is the desire to have expectancy defined; and that no philosophy will definitively triumph which in an emphatic manner denies the possibility of gratifying this need.

We pa.s.s with this to the next great division of our topic. It is not sufficient for our satisfaction merely to know the future as determined, for it may be determined in either of many ways, agreeable or disagreeable. For a philosophy to succeed on a universal scale it must define the future _congruously with our spontaneous powers_. A philosophy may be unimpeachable in other respects, but either of two defects will be fatal to its universal acceptance. First, its ultimate principle must not be one that essentially baffles and disappoints our dearest desires and most cherished powers. A pessimistic principle like Schopenhauer's incurably vicious Will-substance, or Hartmann's wicked jack-of-all-trades the Unconscious, will perpetually call forth essays at other philosophies. Incompatibility of the future with their desires and active tendencies is, in fact, to most men a source of more fixed disquietude than uncertainty itself. Witness the attempts to overcome the 'problem of evil,' the 'mystery of pain.' There is no 'problem of good.'

But a second and worse defect in a philosophy than that of contradicting our active propensities is to give them no object whatever to press against. A philosophy whose principle is so incommensurate with our most intimate powers as to deny them all {83} relevancy in universal affairs, as to annihilate their motives at one blow, will be even more unpopular than pessimism. Better face the enemy than the eternal Void! This is why materialism will always fail of universal adoption, however well it may fuse things into an atomistic unity, however clearly it may prophesy the future eternity.

For materialism denies reality to the objects of almost all the impulses which we most cherish. The real _meaning_ of the impulses, it says, is something which has no emotional interest for us whatever.

Now, what is called 'extradition' is quite as characteristic of our emotions as of our senses: both point to an object as the cause of the present feeling. What an intensely objective reference lies in fear!

In like manner an enraptured man and a dreary-feeling man are not simply aware of their subjective states; if they were, the force of their feelings would all evaporate. Both believe there is outward cause why they should feel as they do: either, "It is a glad world! how good life is!" or, "What a loathsome tedium is existence!" Any philosophy which annihilates the validity of the reference by explaining away its objects or translating them into terms of no emotional pertinency, leaves the mind with little to care or act for.

This is the opposite condition from that of nightmare, but when acutely brought home to consciousness it produces a kindred horror. In nightmare we have motives to act, but no power; here we have powers, but no motives. A nameless _unheimlichkeit_ comes over us at the thought of there being nothing eternal in our final purposes, in the objects of those loves and aspirations which are our deepest energies.

The monstrously lopsided equation of the universe and its {84} knower, which we postulate as the ideal of cognition, is perfectly paralleled by the no less lopsided equation of the universe and the _doer_. We demand in it a character for which our emotions and active propensities shall be a match. Small as we are, minute as is the point by which the cosmos impinges upon each one of us, each one desires to feel that his reaction at that point is congruous with the demands of the vast whole,--that he balances the latter, so to speak, and is able to do what it expects of him. But as his abilities to do lie wholly in the line of his natural propensities; as he enjoys reacting with such emotions as fort.i.tude, hope, rapture, admiration, earnestness, and the like; and as he very unwillingly reacts with fear, disgust, despair, or doubt,--a philosophy which should only legitimate emotions of the latter sort would be sure to leave the mind a prey to discontent and craving.

It is far too little recognized how entirely the intellect is built up of practical interests. The theory of evolution is beginning to do very good service by its reduction of all mentality to the type of reflex action. Cognition, in this view, is but a fleeting moment, a cross-section at a certain point, of what in its totality is a motor phenomenon. In the lower forms of life no one will pretend that cognition is anything more than a guide to appropriate action. The germinal question concerning things brought for the first time before consciousness is not the theoretic 'What is that?' but the practical 'Who goes there?' or rather, as Horwicz has admirably put it, 'What is to be done?'--'Was fang' ich an?' In all our discussions about the intelligence of lower animals, the only test we use is that of their _acting_ as if for a purpose. {85} Cognition, in short, is incomplete until discharged in act; and although it is true that the later mental development, which attains its maximum through the hypertrophied cerebrum of man, gives birth to a vast amount of theoretic activity over and above that which is immediately ministerial to practice, yet the earlier claim is only postponed, not effaced, and the active nature a.s.serts its rights to the end.

When the cosmos in its totality is the object offered to consciousness, the relation is in no whit altered. React on it we must in some congenial way. It was a deep instinct in Schopenhauer which led him to reinforce his pessimistic argumentation by a running volley of invective against the practical man and his requirements. No hope for pessimism unless he is slain!

Helmholtz's immortal works on the eye and ear are to a great extent little more than a commentary on the law that practical utility wholly determines which parts of our sensations we shall be aware of, and which parts we shall ignore. We notice or discriminate an ingredient of sense only so far as we depend upon it to modify our actions. We _comprehend_ a thing when we synthetize it by ident.i.ty with another thing. But the other great department of our understanding, _acquaintance_ (the two departments being recognized in all languages by the ant.i.thesis of such words as _wissen_ and _kennen_; _scire_ and _noscere_, etc.), what is that also but a synthesis,--a synthesis of a pa.s.sive perception with a certain tendency to reaction? We are acquainted with a thing as soon as we have learned how to behave towards it, or how to meet the behavior which we expect from it. Up to that point it is still 'strange' to us.

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If there be anything at all in this view, it follows that however vaguely a philosopher may define the ultimate universal datum, he cannot be said to leave it unknown to us so long as he in the slightest degree pretends that our emotional or active att.i.tude toward it should be of one sort rather than another. He who says "life is real, life is earnest," however much he may speak of the fundamental mysteriousness of things, gives a distinct definition to that mysteriousness by ascribing to it the right to claim from us the particular mood called seriousness,--which means the willingness to live with energy, though energy bring pain. The same is true of him who says that all is vanity. For indefinable as the predicate 'vanity' may be _in se_, it is clearly something that permits anaesthesia, mere escape from suffering, to be our rule of life. There can be no greater incongruity than for a disciple of Spencer to proclaim with one breath that the substance of things is unknowable, and with the next that the thought of it should inspire us with awe, reverence, and a willingness to add our co-operative push in the direction toward which its manifestations seem to be drifting. The unknowable may be unfathomed, but if it make such distinct demands upon our activity we surely are not ignorant of its essential quality.

If we survey the field of history and ask what feature all great periods of revival, of expansion of the human mind, display in common, we shall find, I think, simply this: that each and all of them have said to the human being, "The inmost nature of the reality is congenial to _powers_ which you possess." In what did the emanc.i.p.ating message of primitive Christianity consist but in the announcement that {87} G.o.d recognizes those weak and tender impulses which paganism had so rudely overlooked? Take repentance: the man who can do nothing rightly can at least repent of his failures. But for paganism this faculty of repentance was a pure supernumerary, a straggler too late for the fair.

Christianity took it, and made it the one power within us which appealed straight to the heart of G.o.d. And after the night of the middle ages had so long branded with obloquy even the generous impulses of the flesh, and defined the reality to be such that only slavish natures could commune with it, in what did the _sursum corda_ of the platonizing renaissance lie but in the proclamation that the archetype of verity in things laid claim on the widest activity of our whole aesthetic being? What were Luther's mission and Wesley's but appeals to powers which even the meanest of men might carry with them,--faith and self-despair,--but which were personal, requiring no priestly intermediation, and which brought their owner face to face with G.o.d?

What caused the wildfire influence of Rousseau but the a.s.surance he gave that man's nature was in harmony with the nature of things, if only the paralyzing corruptions of custom would stand from between?

How did Kant and Fichte, Goethe and Schiller, inspire their time with cheer, except by saying, "Use all your powers; that is the only obedience the universe exacts"? And Carlyle with his gospel of work, of fact, of veracity, how does he move us except by saying that the universe imposes no tasks upon us but such as the most humble can perform? Emerson's creed that everything that ever was or will be is here in the enveloping now; that man has but to obey himself,--"He who will rest in what he _is_, {88} is a part of destiny,"--is in like manner nothing but an exorcism of all scepticism as to the pertinency of one's natural faculties.

In a word, "Son of Man, _stand upon thy feet_ and I will speak unto thee!" is the only revelation of truth to which the solving epochs have helped the disciple. But that has been enough to satisfy the greater part of his rational need. _In se_ and _per se_ the universal essence has hardly been more defined by any of these formulas than by the agnostic _x_; but the mere a.s.surance that my powers, such as they are, are not irrelevant to it, but pertinent; that it speaks to them and will in some way recognize their reply; that I can be a match for it if I will, and not a footless waif,--suffices to make it rational to my feeling in the sense given above. Nothing could be more absurd than to hope for the definitive triumph of any philosophy which should refuse to legitimate, and to legitimate in an emphatic manner, the more powerful of our emotional and practical tendencies. Fatalism, whose solving word in all crises of behavior is "all striving is vain," will never reign supreme, for the impulse to take life strivingly is indestructible in the race. Moral creeds which speak to that impulse will be widely successful in spite of inconsistency, vagueness, and shadowy determination of expectancy. Man needs a rule for his will, and will invent one if one be not given him.

But now observe a most important consequence. Men's active impulses are so differently mixed that a philosophy fit in this respect for Bismarck will almost certainly be unfit for a valetudinarian poet. In other words, although one can lay down in advance the {89} rule that a philosophy which utterly denies all fundamental ground for seriousness, for effort, for hope, which says the nature of things is radically alien to human nature, can never succeed,--one cannot in advance say what particular dose of hope, or of gnosticism of the nature of things, the definitely successful philosophy shall contain. In short, it is almost certain that personal temperament will here make itself felt, and that although all men will insist on being spoken to by the universe in some way, few will insist on being spoken to in just the same way. We have here, in short, the sphere of what Matthew Arnold likes to call _Aberglaube_, legitimate, inexpugnable, yet doomed to eternal variations and disputes.

Take idealism and materialism as examples of what I mean, and suppose for a moment that both give a conception of equal theoretic clearness and consistency, and that both determine our expectations equally well.

Idealism will be chosen by a man of one emotional const.i.tution, materialism by another. At this very day all sentimental natures, fond of conciliation and intimacy, tend to an idealistic faith. Why?

Because idealism gives to the nature of things such kins.h.i.+p with our personal selves. Our own thoughts are what we are most at home with, what we are least afraid of. To say then that the universe essentially is thought, is to say that I myself, potentially at least, am all.

There is no radically alien corner, but an all-pervading _intimacy_.

Now, in certain sensitively egotistic minds this conception of reality is sure to put on a narrow, close, sick-room air. Everything sentimental and priggish will be consecrated by it. That element in reality which every strong man of common-sense willingly feels there because it calls forth {90} powers that he owns--the rough, harsh, sea-wave, north-wind element, the denier of persons, the democratizer--is banished because it jars too much on the desire for communion. Now, it is the very enjoyment of this element that throws many men upon the materialistic or agnostic hypothesis, as a polemic reaction against the contrary extreme. They sicken at a life wholly const.i.tuted of intimacy. There is an overpowering desire at moments to escape personality, to revel in the action of forces that have no respect for our ego, to let the tides flow, even though they flow over us. The strife of these two kinds of mental temper will, I think, always be seen in philosophy. Some men will keep insisting on the reason, the atonement, that lies in the heart of things, and that we can act _with_; others, on the opacity of brute fact that we must react _against_.

Now, there is one element of our active nature which the Christian religion has emphatically recognized, but which philosophers as a rule have with great insincerity tried to huddle out of sight in their pretension to found systems of absolute certainty. I mean the element of faith. Faith means belief in something concerning which doubt is still theoretically possible; and as the test of belief is willingness to act, one may say that faith is the readiness to act in a cause the prosperous issue of which is not certified to us in advance. It is in fact the same moral quality which we call courage in practical affairs; and there will be a very widespread tendency in men of vigorous nature to enjoy a certain amount of uncertainty in their philosophic creed, just as risk lends a zest to worldly activity. Absolutely certified philosophies {91} seeking the _inconcussum_ are fruits of mental natures in which the pa.s.sion for ident.i.ty (which we saw to be but one factor of the rational appet.i.te) plays an abnormally exclusive part.

In the average man, on the contrary, the power to trust, to risk a little beyond the literal evidence, is an essential function. Any mode of conceiving the universe which makes an appeal to this generous power, and makes the man seem as if he were individually helping to create the actuality of the truth whose metaphysical reality he is willing to a.s.sume, will be sure to be responded to by large numbers.

The necessity of faith as an ingredient in our mental att.i.tude is strongly insisted on by the scientific philosophers of the present day; but by a singularly arbitrary caprice they say that it is only legitimate when used in the interests of one particular proposition,--the proposition, namely, that the course of nature is uniform. That nature will follow to-morrow the same laws that she follows to-day is, they all admit, a truth which no man can _know_; but in the interests of cognition as well as of action we must postulate or a.s.sume it. As Helmholtz says: "Hier gilt nur der eine Rath: vertraue und handle!" And Professor Bain urges: "Our only error is in proposing to give any reason or justification of the postulate, or to treat it as otherwise than begged at the very outset."

With regard to all other possible truths, however, a number of our most influential contemporaries think that an att.i.tude of faith is not only illogical but shameful. Faith in a religious dogma for which there is no outward proof, but which we are tempted to postulate for our emotional interests, just as we {92} postulate the uniformity of nature for our intellectual interests, is branded by Professor Huxley as "the lowest depth of immorality." Citations of this kind from leaders of the modern _Aufklarung_ might be multiplied almost indefinitely. Take Professor Clifford's article on the 'Ethics of Belief.' He calls it 'guilt' and 'sin' to believe even the truth without 'scientific evidence.' But what is the use of being a genius, unless _with the same scientific evidence_ as other men, one can reach more truth than they? Why does Clifford fearlessly proclaim his belief in the conscious-automaton theory, although the 'proofs' before him are the same which make Mr. Lewes reject it? Why does he believe in primordial units of 'mind-stuff' on evidence which would seem quite worthless to Professor Bain? Simply because, like every human being of the slightest mental originality, he is peculiarly sensitive to evidence that bears in some one direction. It is utterly hopeless to try to exorcise such sensitiveness by calling it the disturbing subjective factor, and branding it as the root of all evil. 'Subjective' be it called! and 'disturbing' to those whom it foils! But if it helps those who, as Cicero says, "vim naturae magis sentiunt," it is good and not evil. Pretend what we may, the whole man within us is at work when we form our philosophical opinions. Intellect, will, taste, and pa.s.sion co-operate just as they do in practical affairs; and lucky it is if the pa.s.sion be not something as petty as a love of personal conquest over the philosopher across the way. The absurd abstraction of an intellect verbally formulating all its evidence and carefully estimating the probability thereof by a vulgar fraction by the size of whose denominator and numerator alone it is swayed, is {93} ideally as inept as it is actually impossible. It is almost incredible that men who are themselves working philosophers should pretend that any philosophy can be, or ever has been, constructed without the help of personal preference, belief, or divination. How have they succeeded in so stultifying their sense for the living facts of human nature as not to perceive that every philosopher, or man of science either, whose initiative counts for anything in the evolution of thought, has taken his stand on a sort of dumb conviction that the truth must lie in one direction rather than another, and a sort of preliminary a.s.surance that his notion can be made to work; and has borne his best fruit in trying to make it work? These mental instincts in different men are the spontaneous variations upon which the intellectual struggle for existence is based. The fittest conceptions survive, and with them the names of their champions s.h.i.+ning to all futurity.

The coil is about us, struggle as we may. The only escape from faith is mental nullity. What we enjoy most in a Huxley or a Clifford is not the professor with his learning, but the human personality ready to go in for what it feels to be right, in spite of all appearances. The concrete man has but one interest,--to be right. That for him is the art of all arts, and all means are fair which help him to it. Naked he is flung into the world, and between him and nature there are no rules of civilized warfare. The rules of the scientific game, burdens of proof, presumptions, _experimenta crucis_, complete inductions, and the like, are only binding on those who enter that game. As a matter of fact we all more or less do enter it, because it helps us to our end.

But if the means presume to frustrate the end and call us cheats for being right in {94} advance of their slow aid, by guesswork or by hook or crook, what shall we say of them? Were all of Clifford's works, except the Ethics of Belief, forgotten, he might well figure in future treatises on psychology in place of the somewhat threadbare instance of the miser who has been led by the a.s.sociation of ideas to prefer his gold to all the goods he might buy therewith.

In short, if I am born with such a superior general reaction to evidence that I can guess right and act accordingly, and gain all that comes of right action, while my less gifted neighbor (paralyzed by his scruples and waiting for more evidence which he dares not antic.i.p.ate, much as he longs to) still stands s.h.i.+vering on the brink, by what law shall I be forbidden to reap the advantages of my superior native sensitiveness? Of course I yield to my belief in such a case as this or distrust it, alike at my peril, just as I do in any of the great practical decisions of life. If my inborn faculties are good, I am a prophet; if poor, I am a failure: nature spews me out of her mouth, and there is an end of me. In the total game of life we stake our persons all the while; and if in its theoretic part our persons will help us to a conclusion, surely we should also stake them there, however inarticulate they may be.[2]

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But in being myself so very articulate in proving what to all readers with a sense for reality will seem a plat.i.tude, am I not wasting words?

We cannot live or think at all without some degree of faith. Faith is synonymous with working hypothesis. The only difference is that while some hypotheses can be refuted in five minutes, others may defy ages.

A chemist who conjectures that a certain wall-paper contains a.r.s.enic, and has faith enough to lead him to take the trouble to put some of it into a hydrogen bottle, finds out by the results of his action whether he was right or wrong. But theories like that of Darwin, or that of the kinetic const.i.tution of matter, may exhaust the labors of generations in their corroboration, each tester of their truth proceeding in this simple way,--that he acts as if it were true, and expects the result to disappoint him if his a.s.sumption is false. The longer disappointment is delayed, the stronger grows his faith in his theory.

Now, in such questions as G.o.d, immortality, absolute morality, and free-will, no non-papal believer at the present day pretends his faith to be of an essentially different complexion; he can always doubt his creed. But his intimate persuasion is that the odds in its favor are strong enough to warrant him in acting all along on the a.s.sumption of its truth. His corroboration or repudiation by the nature of things may be deferred until the day of judgment. The {96} uttermost he now means is something like this: "I _expect_ then to triumph with tenfold glory; but if it should turn out, as indeed it may, that I have spent my days in a fool's paradise, why, better have been the dupe of _such_ a dreamland than the cunning reader of a world like that which then beyond all doubt unmasks itself to view." In short, we _go in_ against materialism very much as we should _go in_, had we a chance, against the second French empire or the Church of Rome, or any other system of things toward which our repugnance is vast enough to determine energetic action, but too vague to issue in distinct argumentation.

Our reasons are ludicrously incommensurate with the volume of our feeling, yet on the latter we unhesitatingly act.

Now, I wish to show what to my knowledge has never been clearly pointed out, that belief (as measured by action) not only does and must continually outstrip scientific evidence, but that there is a certain cla.s.s of truths of whose reality belief is a factor as well as a confessor; and that as regards this cla.s.s of truths faith is not only licit and pertinent, but essential and indispensable. The truths cannot become true till our faith has made them so.

Suppose, for example, that I am climbing in the Alps, and have had the ill-luck to work myself into a position from which the only escape is by a terrible leap. Being without similar experience, I have no evidence of my ability to perform it successfully; but hope and confidence in myself make me sure I shall not miss my aim, and nerve my feet to execute what without those subjective emotions would perhaps have been impossible. But suppose that, on the contrary, {97} the emotions of fear and mistrust preponderate; or suppose that, having just read the Ethics of Belief, I feel it would be sinful to act upon an a.s.sumption unverified by previous experience,--why, then I shall hesitate so long that at last, exhausted and trembling, and launching myself in a moment of despair, I miss my foothold and roll into the abyss. In this case (and it is one of an immense cla.s.s) the part of wisdom clearly is to believe what one desires; for the belief is one of the indispensable preliminary conditions of the realization of its object. _There are then cases where faith creates its own verification_. Believe, and you shall be right, for you shall save yourself; doubt, and you shall again be right, for you shall perish.

The only difference is that to believe is greatly to your advantage.