shallowness. He recalls an old professor saying to him once: 'Yes, we philosophers, whenever we wish, can go so far that in a couple of sentences we can put ourselves where nobody can follow us.' The professor said this with conscious pride, but he ought to have been ashamed of it. Great as technique is, results are greater. To teach philosophy so that the pupils' interest in technique exceeds that in results is surely a vicious aberration. It is bad form, not good form, in a discipline of such universal human interest. Moreover, technique for technique, doesn't David Hume's technique set, after all, the kind of pattern most difficult to follow? Isn't it the most admirable? The english mind, thank heaven, and the french mind, are still kept, by their aversion to crude technique and barbarism, closer to truth's natural probabilities. Their literatures show fewer obvious falsities and monstrosities than that of Germany. Think of the german literature of aesthetics, with the preposterousness of such an unaesthetic personage as Immanuel Kant enthroned in its centre! Think of german books on religions-philosophie, with the heart's battles translated into conceptual jargon and made dialectic. The most persistent setter of questions, feeler of objections, insister on satisfactions, is the religious life. Yet all its troubles can be treated with absurdly little technicality. The wonder is that, with their way of working philosophy, individual Germans should preserve any spontaneity of mind at all. That they still manifest freshness and originality in so eminent a degree, proves the indestructible richness of the german cerebral endowment.
Let me repeat once more that a man's vision is the great fact about him. Who cares for Carlyle's reasons, or Schopenhauer's, or Spencer's? A philosophy is the expression of a man's intimate character, and all definitions of the universe are but the deliberately adopted reactions of human characters upon it. In the recent book from which I quoted the words of Professor Paulsen, a book of successive chapters by various living german philosophers,[4] we pass from one idiosyncratic personal atmosphere into another almost as if we were turning over a photograph album.
If we take the whole history of philosophy, the systems reduce themselves to a few main types which, under all the technical verbiage in which the ingenious intellect of man envelops them, are just so many visions, modes of feeling the whole push, and seeing the whole drift of life, forced on one by one's total character and experience, and on the whole preferred—there is no other truthful word—as one's best working attitude. Cynical characters take one general attitude, sympathetic characters another. But no general attitude is possible towards the world as a whole, until the intellect has developed considerable generalizing power and learned to take pleasure in synthetic formulas. The thought of very primitive men has hardly any tincture of philosophy. Nature can have little unity for savages. It is a Walpurgis-nacht procession, a checkered play of light and shadow, a medley of impish and elfish friendly and inimical powers. 'Close to nature' though they live, they are anything but Wordsworthians. If a bit of cosmic emotion ever thrills them, it is likely to be at midnight, when the camp smoke rises straight to the wicked full moon in the zenith, and the forest is all whispering with witchery and danger. The eeriness of the world, the mischief and the manyness, the littleness of the forces, the magical surprises, the unaccountability of every agent, these surely are the characters most impressive at that stage of culture, these communicate the thrills of curiosity and the earliest intellectual stirrings. Tempests and conflagrations, pestilences and earthquakes, reveal supramundane powers, and instigate religious terror rather than philosophy. Nature, more demonic than divine, is above all things multifarious. So many creatures that feed or threaten, that help or crush, so many beings to hate or love, to understand or start at—which is on top and which subordinate? Who can tell? They are co-ordinate, rather, and to adapt ourselves to them singly, to 'square' the dangerous powers and keep the others friendly, regardless of consistency or unity, is the chief problem. The symbol of nature at this stage, as Paulsen well says, is the sphinx, under whose nourishing breasts the tearing claws are visible.
But in due course of time the intellect awoke, with its passion for generalizing, simplifying, and subordinating, and then began those divergences of conception which all later experience seems rather to have deepened than to have effaced, because objective nature has contributed to both sides impartially, and has let the thinkers emphasize different parts of her, and pile up opposite imaginary supplements.
Perhaps the most interesting opposition is that which results from the clash between what I lately called the sympathetic and the cynical temper. Materialistic and spiritualistic philosophies are the rival types that result: the former defining the world so as to leave man's soul upon it as a soil of outside passenger or alien, while the latter insists that the intimate and human must surround and underlie the brutal. This latter is the spiritual way of thinking.
Now there are two very distinct types or stages in spiritualistic philosophy, and my next purpose in this lecture is to make their contrast evident. Both types attain the sought-for intimacy of view, but the one attains it somewhat less successfully than the other.
The generic term spiritualism, which I began by using merely as the opposite of materialism, thus subdivides into two species, the more intimate one of which is monistic and the less intimate dualistic. The dualistic species is the theism that reached its elaboration in the scholastic philosophy, while the monistic species is the pantheism spoken of sometimes simply as idealism, and sometimes as 'post-kantian' or 'absolute' idealism. Dualistic theism is professed as firmly as ever at all catholic seats of learning, whereas it has of late years tended to disappear at our british and american universities, and to be replaced by a monistic pantheism more or less open or disguised. I have an impression that ever since T.H. Green's time absolute idealism has been decidedly in the ascendent at Oxford. It is in the ascendent at my own university of Harvard.
Absolute idealism attains, I said, to the more intimate point of view; but the statement needs some explanation. So far as theism represents the world as God's world, and God as what Matthew Arnold called a magnified non-natural man, it would seem as if the inner quality of the world remained human, and as if our relations with it might be intimate enough—for what is best in ourselves appears then also outside of ourselves, and we and the universe are of the same spiritual species. So far, so good, then; and one might consequently ask, What more of intimacy do you require? To which the answer is that to be like a thing is not as intimate a relation as to be substantially fused into it, to form one continuous soul and body with it; and that pantheistic idealism, making us entitatively one with God, attains this higher reach of intimacy.
The theistic conception, picturing God and his creation as entities distinct from each other, still leaves the human subject outside of the deepest reality in the universe. God is from eternity complete, it says, and sufficient unto himself; he throws off the world by a free act and as an extraneous substance, and he throws off man as a third substance, extraneous to both the world and himself. Between them, God says 'one,' the world says 'two,' and man says 'three,'—that is the orthodox theistic view. And orthodox theism has been so jealous of God's glory that it has taken pains to exaggerate everything in the notion of him that could make for isolation and separateness. Page upon page in scholastic books go to prove that God is in no sense implicated by his creative act, or involved in his creation. That his relation to the creatures he has made should make any difference to him, carry any consequence, or qualify his being, is repudiated as a pantheistic slur upon his self-sufficingness. I said a moment ago that theism treats us and God as of the same species, but from the orthodox point of view that was a slip of language. God and his creatures are toto genere distinct in the scholastic theology, they have absolutely nothing in common; nay, it degrades God to attribute to him any generic nature whatever; he can be classed with nothing. There is a sense, then, in which philosophic theism makes us outsiders and keeps us foreigners in relation to God, in which, at any rate, his connexion with us appears as unilateral and not reciprocal. His action can affect us, but he can never be affected by our reaction. Our relation, in short, is not a strictly social relation. Of course in common men's religion the relation is believed to be social, but that is only one of the many differences between religion and theology.
This essential dualism of the theistic view has all sorts of collateral consequences. Man being an outsider and a mere subject to God, not his intimate partner, a character of externality invades the field. God is not heart of our heart and reason of our reason, but our magistrate, rather; and mechanically to obey his