For moral philosophy we are driven back, then, upon the ancients; but not, of course, for moral inspiration. Industrialism and democracy, the French Revolution, the Renaissance, and even the Catholic system, which in the midst of ancient illusions enshrines so much tenderness and wisdom, still live in the world, though forgotten by philosophers, and point unmistakably toward their several goals. Our task is not to construct but only to interpret ideals, confronting them with one another and with the conditions which, for the most part, they alike ignore. There is no need of refuting anything, for the will which is behind all ideals and behind most dogmas cannot itself be refuted; but it may be enlightened and led to reconsider its intent, when its satisfaction is seen to be either naturally impossible or inconsistent with better things. The age of controversy is past; that of interpretation has succeeded.
Here, then, is the programme of the following work: Starting with the immediate flux, in which all objects and impulses are given, to describe the Life of Reason; that is, to note what facts and purposes seem to be primary, to show how the conception of nature and life gathers around them, and to point to the ideals of thought and action which are approached by this gradual mastering of experience by reason. A great task, which it would be beyond the powers of a writer in this age either to execute or to conceive, had not the Greeks drawn for us the outlines of an ideal culture at a time when life was simpler than at present and individual intelligence more resolute and free.
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REASON IN COMMON SENSE
CHAPTER I—THE BIRTH OF REASON
Existence always has an Order, called Chaos when incompatible with a chosen good.
Whether Chaos or Order lay at the beginning of things is a question once much debated in the schools but afterward long in abeyance, not so much because it had been solved as because one party had been silenced by social pressure. The question is bound to recur in an age when observation and dialectic again freely confront each other. Naturalists look back to chaos since they observe everything growing from seeds and shifting its character in regeneration. The order now established in the world may be traced back to a situation in which it did not appear. Dialecticians, on the other hand, refute this presumption by urging that every collocation of things must have been preceded by another collocation in itself no less definite and precise; and further that some principle of transition or continuity must always have obtained, else successive states would stand in no relation to one another, notably not in the relation of cause and effect, expressed in a natural law, which is presupposed in this instance. Potentialities are dispositions, and a disposition involves an order, as does also the passage from any specific potentiality into act. Thus the world, we are told, must always have possessed a structure.