Dear Mrs. Whitman,—We ought to be off Boston tonight. After a cold and wet voyage, including two days of head-gale and heavy sea, and one of unbroken fog with lugubriously moo-ing fog-horn, the sun has risen upon American weather, a strong west wind like champagne, blowing out of a saturated blue sky right in our teeth, the sea all effervescing and sparkling with white caps and lace, the strong sun lording it in the sky, and hope presiding in the heart. What more natural than to report all this happy turn of affairs to you, buried as you probably still are in the blankets of the London atmosphere, beautiful opalescent blankets though they be, and (when one's vitals once are acclimated) yielding more wonderful artistic effects than anything to be seen in America. "C'est le pays de la couleur," as my brother is fond of saying in the words of Alphonse Daudet! But no matter for international comparisons, which are the least profitable of human employments. Christ died for us all, so let us all be as we are, save where we want to reform ourselves. (The only unpardonable crime is that of wanting to reform one another, after the fashion of the U. S. in the Philippines.) ... Your sweet letter of several dates reached us just before we left Edinburgh—excuse the insipid adjective "sweet," which after all does express something which less simple vocables may easily miss—and gave an impression of harmony and inner health which it warms the heart to become sensible of. I understand your temptation to stay over, but I also understand your temptation to get back; and I imagine that more and more you will solve the problem by a good deal of alternation in future years. It is curious how utterly distinct the three countries of England, Ireland and Scotland are, which we so summarily lump together—Scotland so democratic and so much like New England in many respects. But it would be a waste of time for you to go there. Keep to the South and spend one winter in Rome, before you die, and a spring in the smaller Italian cities!
I hope that Henry will have managed to get you and Miss Tuckerman to Rye for a day—it is so curiously quaint and characteristic. I had a bad conscience about leaving him, for I think he feels lonely as he grows old, and friends pass over to the majority. He and I are so utterly different in all our observances and springs of action, that we can't rightly judge each other. I even feel great shrinking from urging him to pay us a visit, fearing it might yield him little besides painful shocks—and, after all, what besides pain and shock is the right reaction for anyone to make upon our vocalization and pronunciation? The careful consonants and musical cadences of the Scotchwomen were such a balm to the ear! I wish that you and poor Henry could become really intimate. He is at bottom a very tender-hearted and generous being! No more paper! so I cross! I wish when we once get settled again at Chocorua that we might enclose you under our roof, even if only for one night, on your way to or from the Merrimans. I should like to show you true simplicity.
[No signature.]
The Gifford Lectures were published as "The Varieties of Religious Experience, a Study in Human Nature," in June, 1902. The immediate "popularity" of this psychological survey of man's religious propensities was great; and the continued sales of the book contributed not a little to relieve James of financial anxiety during the last years of his life.
The cordiality with which theological journals and private correspondents of many creeds greeted the "Varieties," as containing a fair treatment of facts which other writers had approached with a sectarian or anti-theological bias, was striking. James was amused at being told that the book had "supplied the protestant pulpits with sermons for a twelve-month." Regarding himself as "a most protestant protestant," as he once said, he was especially pleased by the manner in which it was received by Roman Catholic reviewers.
Certain philosophical conclusions were indicated broadly in the "Varieties" without being elaborated. The book was a survey, an examination, of the facts. James had originally conceived of the Gifford appointment as giving him "an opportunity for a certain amount of psychology and a certain amount of metaphysics," and so had thought of making the first series of lectures descriptive of man's religious propensities and the second series a metaphysical study of their satisfaction through philosophy. The psychological material had grown to unforeseen dimensions, and it ended by filling the book. The metaphysical study remained to be elaborated; and to such work James now turned.
XIV
1902-1905
The Last Period (I)—Philosophical Writing—Statements of Religious Relief
James now limited his teaching in Harvard University, as has been said, to half a course a year and tried to devote his working energies to formulating a statement of his philosophical conceptions. For two years he published almost nothing; then the essays which were subsequently collected in the volumes called "Pragmatism," "The Pluralistic Universe," "The Meaning of Truth," and "Essays in Radical Empiricism," began to appear in the philosophic journals, or were delivered as special lectures. Whenever he accepted invitations to lecture outside the College, as he still did occasionally, it was with the purpose of getting these conceptions expressed and of throwing them into the arena of discussion. But demands which correspondents and callers from all parts of the globe now made on his time and sympathy were formidable, for he could not rid himself of the habit of treating the most trivial of these with consideration, or acquire the habit of using a secretary. In this way there continued to be a constant drain on his strength. "It is probably difficult [thus he wrote wearily to Mr. Lutoslawski, who had begged him to collaborate with him on a book in 1904] for a man whose cerebral machine works with such facility as yours does to imagine the kind of consciousness of men like Flournoy and myself. The background of my consciousness, so far as my own achievements go, is composed of a sense of impossibility—a sense well warranted by the facts. For instance, two years ago, the 'Varieties' being published, I decided that everything was cleared and that my duty was immediately to begin writing my metaphysical system. Up to last October, when the academic year began, I had written some 200 pages of notes, i.e. disconnected brouillons. I hoped this year to write 400 or 500 pages of straight composition, and could have done so without the interruptions. As a matter of fact, with the best will in the world, I have written exactly 32 pages! For an academic year's work, that is not brilliant! You see that, when I refuse your request, it is, after a fashion, in order to save my own life. My working day is anyhow, at best, only three hours long—by working I mean writing and reading philosophy." This estimate of his "notes" was, as always, self-deprecatory; but there was no denying a great measure of truth to the statement. Frequently his health made it necessary for him to escape from Cambridge and his desk. These incidents will be noted separately wherever the context requires.