TWO:The seaplane wavered, caught itself in a steadier line. In the pursuing airplane three youthful faces grew intent.We must, however, observe that, underlying all these poetical imaginations, there is a deeper and wider law of human nature to which they unconsciously bear witnessthe intimate connexion of religious mysticism with the passion of love. By this we do not mean the constant interference of the one with the other, whether for the purpose of stimulation, as with the naturalistic religions, or for the purpose of restraint, as with the ethical religions; but we mean that they seem to divide between them a common fund of nervous energy, so that sometimes their manifestations are inextricably confounded, as in certain debased forms of modern Christianity; sometimes they utterly exclude one another; and sometimes, which is the most frequent case of any, the one is transformed into the other, their substantial identity and continuity being indicated very frankly by their use of the same language, the same ritual, and the same aesthetic decoration. And this will show how the decay of religious belief may be accompanied by an outbreak of moral licence, without our being obliged to draw the inference that passion can only be held in check by irrational beliefs, or by organisations whose supremacy is fatal to industrial, political, and intellectual progress. For, if our view of the case be correct, the passion was not really restrained, but only turned in a different direction, and frequently nourished into hysterical excess; so that, with the inevitable decay of theology, it returns to its old haunts, bringing with it seven devils worse than the first. After the220 Crusades came the Courts of Love; after the Dominican and Franciscan movements, the Renaissance; after Puritanism, the Restoration; after Jesuitism, the Regency. Nor is this all. The passion of which we are speaking, when abnormally developed and unbalanced by severe intellectual exercise, is habitually accompanied by delirious jealousy, by cruelty, and by deceit. On taking the form of religion, the influence of its evil associates immediately becomes manifest in the suppression of alien creeds, in the tortures inflicted on their adherents, and in the maxim that no faith need be kept with a heretic. Persecution has been excused on the ground that any means were justifiable for the purpose of saving souls from eternal torment. But how came it to be believed that such a consequence was involved in a mere error of judgment? The faith did not create the intolerance, but the intolerance created the faith, and so gave an idealised expression to the jealous fury accompanying a passion which no spiritual alchemy can purify from its original affinities. It is not by turning this most terrible instinct towards a supernatural object that we should combat it, but by developing the active and masculine in preference to the emotional and feminine side of our nervous organisation.136
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FORE:Plotinus is careful to make us understand that his morality has neither an ascetic nor a suicidal tendency. Pleasures are to be tolerated under the form of a necessary relief and relaxation; pains are to be removed, but if incurable, they are to be patiently borne; anger is, if possible, to be suppressed, and, at any rate, not allowed to exceed the limits of an involuntary movement; fear will not be felt except as a salutary warning. The bodily appetites will be restricted to natural wants, and will not be felt by the soul, except, perhaps, as a transient excitement of the imagination.496 Whatever abstinences our philosopher may have practised on his own account, we find no trace of a tendency towards self-mortification in his writings, nothing that is not consistent with the healthiest traditions of Greek spiritualism as originally constituted by the great Athenian school.
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FORE:
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FORE:Wind-wheels or pneumatic engines.II.
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FORE:Fifth. The cost of special adaptation, and the usual inconvenience of fitting combination machines when their parts operate independently, often equals and sometimes exceeds what is saved in framing and floor space.We have now to consider how Aristotle treats psychology, not in connexion with biology, but as a distinct sciencea separation not quite consistent with his own definition of soul, but forced on him by the traditions of Greek philosophy and by the nature of things. Here the fundamental antithesis assumes a three-fold form. First the theoretical activity of mind is distinguished from its practical activity; the one being exercised on things which cannot, the other on things which365 can, be changed. Again, a similar distinction prevails within the special province of each. Where truth is the object, knowledge stands opposed to sense; where good is sought, reason rises superior to passion. The one antithesis had been introduced into philosophy by the early physicists, the other by Socrates. They were confounded in the psychology of Plato, and Aristotle had the merit of separating them once more. Yet even he preserves a certain artificial parallelism between them by using the common name Nous, or reason, to denote the controlling member in each. To make his anthropology still more complex, there is a third antithesis to be taken into account, that between the individual and the community, which also sometimes slides into a partial coincidence with the other two.
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