The Life of Reason: The Phases of Human ProgressSantayana, George
Philosophy
The Life of Reason: The Phases of Human Progress
Santayana, George
Philosophy
Banished from the open day, covered with mockery, and publicly ignored,
this necessary pleasure flourishes none the less in dark places and in
the secret soul. Its familiar presence there, its intimate habitation in
what is most oneself, helps to cut the world in two and to separate the
inner from the outer life. In that mysticism which cannot disguise its
erotic affinities this disruption reaches an absolute and theoretic
form; but in many a youth little suspected of mysticism it produces
estrangement from the conventional moralising world, which he
instinctively regards as artificial and alien. It prepares him for
excursions into a private fairy-land in which unthought-of joys will
blossom amid friendlier magic forces. The truly good then seems to be
the fantastic, the sensuous, the prodigally unreal. He gladly forgets
the dreary world he lives in to listen for a thousand and one nights to
his dreams.
[Sidenote: Childish ideals.]
This is the region where those who have no conception of the Life of
Reason place the ideal; and an ideal is indeed there but the ideal of a
single and inordinate impulse. A rational mind, on the contrary, moves
by preference in the real world, cultivating all human interests in due
proportion. The love-sick and luxurious dream-land dear to irrational
poets is a distorted image of the ideal world; but this distortion has
still an ideal motive, since it is made to satisfy the cravings of a
forgotten part of the soul and to make a home for those elements in
human nature which have been denied overt existence. If the ideal is
meantime so sadly caricatured, the fault lies with the circumstances of
life that have not allowed the sane will adequate exercise. Lack of
strength and of opportunity makes it impossible for man to preserve all
his interests in a just harmony; and his conscious ideal, springing up
as it too often does in protest against suffering and tyranny, has not
scope and range enough to include the actual opportunities for action.
Nature herself, by making a slave of the body, has thus made a tyrant of
the soul.
[Sidenote: Their light all focussed on the object of love.]
Public-domain text, read in full here on John Shaqi.
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