Once this is understood, further argument about the relative merits of walking and athletics becomes futile and absurd. The two are simply different but related modes of expressing one idea, the idea, that is, of realising the body’s capacity as a thing good in itself. This common interest outweighs any differences of expression. Walkers and athletes are working to the same end, and are closely allied. Indeed, it is no matter for argument; for the idea, like other ideas, can never be completely proved. We only know, instinctively, that athletics are good, that in training and exercising ourselves to the full we feel a natural satisfaction, and that walking at its best shares in this feeling. The idea works itself out in the usual way of idealism; in the beginning it calls to us dogmatically to exercise our bodies, and only as we continue in the process do we begin to realise its meaning; we can never completely justify it in argument, since it is an idea, and therefore demands faith as well as reason. But this at least can be said, that any other explanation breaks down. If we try to explain athletics and walking by reference to any standard outside themselves—to anything other than the pure bodily idea—utter confusion ensues.
There is one particularly insidious line of argument which starts from the conception of Health, and exhibits walking and athletics and most other things as part of a general Health Movement. It looks extremely attractive—the single cause exhibiting itself in a numerous and varied selection of phenomena, sanitation laws, food reform, fresh air, physical training, the simple life, hygiene, health-conscience, mens sana in corpore sano and the rest. On this view, we walk and undertake athletics for the same reason which makes us open our windows and keep regular hours and observe moderation in food and drink—namely, to preserve health. It is all very impressive and scientific, until we begin to apply it in detail, and consider various forms of athletics from the health standpoint. Disturbing questions then arise. Is it not the fact that running is apt to strain the heart? Does not rowing need to be supplemented by something a little more jerky to keep the liver in order? Does not football lead to an abnormal and ill-distributed development of the frame, so that the professional footballer is neither hygienically nor artistically a model? Is not walking, as a mild and equable form of exercise, really healthier than any other form of athletics, operating more beneficially upon the heart, liver, lungs, digestion, motor-centres, blood-corpuscles, opsonin index, and the rest of the catalogue of modern psychology? Finally, is not the best exercise, from the health standpoint, a carefully graduated system of physical culture, nicely adapted by an expert to each individual’s needs, and performed in correct clothing in a sterilised atmosphere of 57° Fahrenheit?
This argument is dangerous in many ways. It goes near the truth and just manages to miss it completely. It holds out a bait to walkers to desert the cause of athletics that their own craft may be exalted. It encourages people who dislike athletics, but can walk in a fashion, to distinguish between walking and sport and say that all sport is unhealthy as well as demoralising. It sets a gulf between athletics and physical training, so that the man who pursues both is in an equivocal position. It encourages doctors to talk about health, which they misunderstand, being preoccupied with illness. Finally, it lets in philosophers, who begin to say that a healthy activity must be spontaneous, that all health movements, including athletics, are fads, and that the only sound rule is to do what you like and eat what you like and drink what you like—particularly this last. So in the end walkers, athletes, doctors, hygienists, physical trainers and philosophers are set by the ears and the intellectual Riot Act is read.
The whole trouble arises from treating ‘health’ as something that can be analysed and defined. Really, it is one of the ultimate terms, like happiness or virtue or poetry. Doctors can, of course, define health in a limited and negative way as the absence of specific disease; and so far it may be possible to analyse the body into a catalogue of organs, to enter against each item the effects of the different kinds of exercise, and then to add up the entries and pronounce a result. Granted that this is a genuine scientific process, and not gross empiricism got up so as to impress the statistically susceptible, it still does not carry us very far. Health in the true sense is a single and positive thing: it is the active well-being of the body. To prove a man healthy, it is not enough to go through the items in his catalogue and give each a satisfactory mark; it is not enough even to group his items and show that A. B. C. prove that he can breathe properly, and D. E. F. that he can digest food, and X. Y. Z. that he can sleep. Health is not, any more than morality, the capacity to do things: it is the actual doing of them. It is good for a man to jump and run and walk and breathe and eat and sleep—not medically good in the sense that vaseline is good for chapped hands, but fundamentally and categorically and inexplicably good: it is what the body was made for, the realisation of its idea. Whether these activities are also good in the medical sense, whether, that is, they keep A. B. C. and the other items in good condition, is of quite secondary importance. As a matter of fact, if we disregard medical evidence for and against, it is pretty clear that they are good in this sense: the things which the body naturally finds good also tend to preserve and strengthen it. This, after all, is only what we should expect, assuming the body not to have been invented as a bad joke. But the medical consequences are secondary: the primary thing is the activity itself.
Once admit the primacy of health in this wide sense, which is the same as the primacy of the bodily idea, and the rest of the tangle is easily cleared up. We regulate food, drink and sleep, not because this is medically good for our organs, still less because discipline is good in itself, but simply because this enables the body to do its best. We open our windows, not in order to make our atmosphere approximate in chemical composition most nearly to what doctors think the best, but because the body naturally craves for fresh air as its environment. We promote sanitation and public health, not in order to reduce the number of bacilli per cubic inch, but because smells and dirt and darkness are nasty things, instinctively condemned by a clean body. And, finally, we walk because it is good, and run and jump and perform athletics because they are good, and not because they enable us to work harder or earn more, or win the next battle of Waterloo.
But the surest test of the validity of this view is the extreme case of physical training, the absurdum to which the health argument is reduced. The philosophers would say that we must either take the health position, in which case physical training is clearly the best form of exercise; or, when this is laughed out of court, we must abandon it altogether, and admit that the only good activities must be the spontaneous ones. But on the idealist view no such absolute opposition is necessary: there is a place for physical training in the kingdom of bodily ends. Let it be admitted at once that the proper athletic activities are best, and that if we had these to the full, any system of physical training would be superfluous and unthinkable. But the hypothesis is a large one: it assumes perfect physical conditions for every one, full leisure and opportunities for every kind of exercise. Such conditions are not often realised at present: we live largely in towns, within doors, seated, clothed, avoiding sunlight, shirking rain and wind. This being so, is it unthinkable that we should try in our scant leisure to remedy the defect as best we can, to concentrate into a few moments something of the bodily experience which we lack? The point has been often obscured by the particularism of certain systems of physical training. To move a dumb-bell up and down in order to expand and harden the biceps muscle is—or rather was—an absurdity deserving every hard name which philosophers can invent; it was as silly as smiling on purpose in order to cultivate a habit of cheerfulness. Indian clubs were a little better, since they brought the whole of the upper part of the body into play; there was occasionally in the motion something reminiscent of a golf swing or a tennis drive or the whirl of a stick in a walker’s hand. The modern systems still sometimes talk about muscles, but this is only their fun: what they are really concerned with is the body as a whole, and they twist it and stretch it and strain it and rub it with the primary object of giving it the most varied and exciting experience possible within a limited time. At the end of your daily quotum you can, of course, if you wish, go through a list of your muscles and note how each has been exercised; but to say that this is the aim of physical training is simply to mistake the trees for the wood. What has really happened is that you have experienced, in a concentrated form and on a small scale, the feeling of a well-exercised body: you have swung, as when you rowed; you have bent the leg, as when you climbed; you have twisted, as in the most crucial moment of the scrum. And the feel of your skin when the daily exercises are over may perhaps recall to you those times when you ran down a mountain, bathed in a stream, and lay prone in the sun thereafter.
Let there be peace, therefore, and co-operation, between all who are interested in and use the body, athletes, walkers, hygienists, physical trainers: their interests are so largely the same, and the apathy they have to face is so overwhelming, that they cannot afford to quarrel. Let each pursue his own calling whole-heartedly, and he will find later or sooner that he needs the others to fight against the common foe. If any philosophers give trouble, refer them to the primacy of the bodily idea and see how they like that; if any doctors give trouble, refer them to the other doctors who have said the opposite thing. For the rest, let there be peace; and as time goes on, windows will begin to open and sunlight and water and exercise will begin to become popular; and at last people will realise that the body is not a joke or a plaything, a catalogue of organs or an arena of moral combats, but a trust for which each man is responsible, to make or mar.
Poor, ill-used, neglected, misunderstood body! Our ancestors soddened you with port: our grandfathers overlooked you while they muddled with the soul and mind which are bound up with you: ascetics starved you and hedonists cultivated you in patches: doctors analysed you till there was nothing left but a catalogue of inanimate fragments: economic forces penned you in dens and prisons: fashion clothed you in impossible garments, and kept you up at hours and in atmospheres which outraged your most sacred instincts. And now I make you sit here writing—writing! For heaven’s sake, come out for a walk.