Life Of Reason - The Forbidden Knowledge Series

Whatever forces may govern human life, if they are to be recognised by man, must betray themselves in human experience. Progress in science or religion, no less than in morals and art, is a dramatic episode in man's career, a welcome variation in his habit and state of mind; although this variation may often regard or propitiate things external, adjustment to which may be important for his welfare. The importance of these external things, as well as their existence, he can establish only by the function and utility which a recognition of them may have in his life. The entire history of progress is a moral drama, a tale man might unfold in a great autobiography, could his myriad heads and countless scintillas of consciousness conspire, like the seventy Alexandrian sages, in a single version of the truth committed to each for interpretation. What themes would prevail in such an examination of heart? In what order and with what emphasis would they be recounted? In which of its adventures would the human race, reviewing its whole experience, acknowledge a progress and a gain? To answer these questions, as they may be answered speculatively and provisionally by an individual, is the purpose of the following work.

A philosopher could hardly have a higher ambition than to make himself a mouthpiece for the memory and judgment of his race. Yet the most casual consideration of affairs already involves an attempt to do the same thing. Reflection is pregnant from the beginning with all the principles of synthesis and valuation needed in the most comprehensive criticism. So soon as man ceases to be wholly immersed in sense, he looks before and after, he regrets and desires; and the moments in which prospect or retrospect takes place constitute the reflective or representative part of his life, in contrast to the unmitigated flux of sensations in which nothing ulterior is regarded. Representation, however, can hardly remain idle and merely speculative. To the ideal function of envisaging the absent, memory and reflection will add (since they exist and constitute a new complication in being) the practical function of modifying the future.

Vital impulse, however, when it is modified by reflection and veers in sympathy with judgments pronounced on the past, is properly called reason. Man's rational life consists in those moments in which reflection not only occurs but proves efficacious. What is absent then works in the present, and values are imputed where they cannot be felt. Such representation is so far from being merely speculative that its presence alone can raise bodily change to the dignity of action. Reflection gathers experiences together and perceives their relative worth; which is as much as to say that it expresses a new attitude of will in the presence of a world better understood and turned to some purpose. The limits of reflection mark those of concerted and rational action; they circumscribe the field of cumulative experience, or, what is the same thing, of profitable living.

Thus if we use the word life in a eulogistic sense to designate the happy maintenance against the world of some definite ideal interest, we may say with Aristotle that life is reason in operation. The -Life of Reason- will then be a name for that part of experience which perceives and pursues ideals -- all conduct so controlled and all sense so interpreted as to perfect natural happiness. Without reason, as without memory, there might still be pleasures and pains in existence.

To increase those pleasures and reduce those pains would be to introduce an improvement into the sentient world, as if a devil suddenly died in hell or in heaven a new angel were created. Since the beings, however, in which these values would reside, would, by hypothesis, know nothing of one another, and since the betterment would take place unprayed-for and unnoticed, it could hardly be called a progress; and certainly not a progress in man, since man, without the ideal continuity given by memory and reason, would have no moral being.

In human progress, therefore, reason is not a casual instrument, having its sole value in its service to sense; such a betterment in sentience would not be progress unless it were a progress in reason, and the increasing pleasure revealed some object that could please; for without a picture of the situation from which a heightened vitality might flow, the improvement could be neither remembered nor measured nor desired. The Life of Reason is accordingly neither a mere means nor a mere incident in human progress; it is the total and embodied progress itself, in which the pleasures of sense are included in so far as they can be intelligently enjoyed and pursued.

To recount man's rational moments would be to take an inventory of all his goods; for he is not himself (as we say with unconscious accuracy) in the others. If he ever appropriates them in recollection or prophecy, it is only on the ground of some physical relation which they may have to his being.