Man's supreme inheritance : $b Conscious guidance and control in relation to human evolution in civilizationAlexander, F. Matthias (Frederick Matthias)
Science
Man's supreme inheritance : $b Conscious guidance and control in relation to human evolution in civilization
study, but certainly not to any initial lack of openness of mind.
“Finally, I would note another limitation to the ideal of the open mind.
There are certain questions on which we cannot safely keep our minds
open, because we know that that way madness lies. I once spent a whole
day at Concord, Mass., arguing with a friend who had become a convert to
astrology, and was bent on drawing my horoscope. To that I had no
objection; but I cannot pretend that my mind was for a moment open to
his arguments. Somewhat more difficult is the case of the
Bacon-Shakespeare theory: ought we to keep an open mind on that? I am
inclined to answer, ‘No’; for if we once lose grip of the fact that the
whole thing is an insanity, we are in danger of being submerged in a
swirling torrent of ‘_folie lucide_.’ The origin and psychological
conditions of the illusion are perfectly plain. It is, indeed, one of
the oddest and most instructive incidents in the history of the human
error, and in that sense worthy of study. Poor Bacon has been forced, by
no fault of his own, into the position of the Tichborne Claimant of
literature, and one cannot but wonder what he would think of the
Onslows, Whalleys, and Kenealys, who are pleading what they believe to
be his cause. But a really ‘open mind’ on the question is, I conceive, a
symptom of an exorbitant love of the marvellous and an imperfect hold
upon the reality of things. There are subjects on which no mind can
remain open without in some degree losing its balance.”
THE OPEN MIND
_To the Editor of the “Morning Leader”_
“Sir—Although Mr. William Archer has rather misapprehended my point of
view in his very interesting article, I would not intrude a reply upon
you did I not believe that this question is one that lies at the root of
so many physical evils, and that it is a question, therefore, which must
not be hastily put on one side—as, no doubt, many of your readers will
be inclined to put it after their perusal of Mr. Archer’s temperate and,
apparently, logical reasoning. I say ‘apparently,’ because, though his
syllogism is sound enough, it is based on a faulty premise due to his
misapprehension of my statement; doubtless, I am to blame for not having
made myself fully comprehensible.
Public-domain text, read in full here on John Shaqi.
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