An attitude that might be called affirmative scepticism is native to my mind, and underlies every impulse that I have to portray the universal character of life and truth. We seek among all our experiences for some absolute and steadfast value by which, or toward which, we may guide ourselves, but there is no absolute value except life itself, the having of experiences. And among all our opinions we seek for an objective and eternal truth, but nothing is eternally true except the variety of opinions. Intermittently throughout the whole history of western, and I suppose of eastern thought, this mood has arisen. It was the mood of Protagoras, and of that Protagorean vein in Plato which is the height of ancient wisdom. It arose again, after a period of bright-minded investigation and formulation of "isms," in Sextus Empiricus and the little group of Alexandrian scientists—the last light to go out in the darkness of the reign of saints and theologies. Again, after those ages of sombre and oppressive faith under the roof of the cathedral, it appeared in the great Montaigne. The writings of Montaigne arrive in history with a bold and tranquil flavor of delight in free meditation, as though the too Sunday-serious world had at last made up its mind to escape from church and go fishing. It is a reverent Sabbath holiday in human thought. Almost immediately, however, the insane passion of belief recurs. Descartes' attempt at a surgery of doubt is only the pathetic opening of space for new and enormous growths of the old substance. Spinoza follows him, the God-intoxicated man, and Leibnitz and other monumental believers. And then David Hume quietly prepares, and once more offers to mankind, in his clear, humble and noble enquiry about Human Understanding, the sceptic wisdom, the moral equilibrium, that would save its health and reason. But Kant and Hegel and those mountainous Germans, the giants of soul-vapor, overwhelming again with their rationalizations of primitive egotism, send all the world to the mad-house of metaphysical conviction. And from this we are now again issuing awakened—for the fifth time. And today the awakener is no individual. The awakener is science—empirical science turning its brave eyes upon man, its maker, to reveal the origin and destroy the excessive pretensions of his thoughts. And so once again the sanity of the world has been saved—or so at least it seems to one whose intellectual home is in these ages of sacred doubt.
Thoughts that are abstract logically, are, psychologically, concrete things. General ideas are specific occurrences. They are occurrences in an individual mind, reflecting perhaps a material disturbance in a brain. And these things and occurrences can, in the conception of science, be explained as the result of antecedent causes. They, which are the sovereign instruments of explanation, can themselves become the subject of explanation, and therein lose their impersonality and their universality which was their truth. Such, I think, is the modern counterpart of the thought of Protagoras, summarized for the ancients in his famous saying that "man is the measure of all things."
This thought used to come to my mind strongly in a seminar at Columbia University, where in a shadowy corner of the great library at sunset we gathered to read and study the writing of Spinoza. Our teacher was a scholar of philosophy with the rarest gift of sinking himself emotionally, as well as with intellect, into the metaphysical system of the philosopher he studied. He is not the one I have portrayed in my poem—that is a product of my imagination. But he seemed always so ingenuous to me, in his acceptance of the existence of realities corresponding to the vast abstractions of that philosopher of eternity, that I could not but see continually in my fancy demons of time and the concrete conspiring against him among the alleys of the book-shelves; and there came the thought of death walking straight into that chamber to annihilate the event of the individual idea—the only actual thing denoted for me by his words of portentous and childish-universal import. In my poem I tried to make such a death portray and prove to the imagination the thought of Protagoras.
In another poem, Leif Ericson, I made the same reflection a theme of joy and a kind of pagan sermon of life. The voyage of that wonderful sailor out over the challenging blue, without knowledge and without sanction of ends, is a symbol of the adventure of individual being. It is an example to our hearts, so fond of faith and prudence, so little filled by nature with moral courage and abandon.
AT THE AQUARIUM
| Serene the silver fishes glide, Stern-lipped, and pale, and wonder-eyed; As through the agéd deeps of ocean, They glide with wan and wavy motion. They have no pathway where they go, They flow like water to and fro. They watch with never winking eyes, They watch with staring, cold surprise, The level people in the air, The people peering, peering there, Who wander also to and fro, And know not why or where they go, Yet have a wonder in their eyes, Sometimes a pale and cold surprise. |