Author: David Spiech Page 42 of 283

To John Hall Wheelock
C/o Brown Shipley & Co.
123, Pall Mall, London, S.W.1
Paris. July 31, 1936

As to the illustrations, I am sorry to be helpless. I had a very nice little photo of myself at 18, my graduating school portrait, but somehow I have lost it. Possibly George Sturgis or his wife asked me for it when they were in Rome years ago. In that case he may be able to let you have it. Or the Latin School people in Boston: although I doubt that they collect photographs of their old boys. It was the class of 1882.

There was also a family group taken a year or two later in which I had rather long hair and little whiskers—bad form, but characteristic of the time before I had become a commonplace Harvard man. Otherwise, I don’t remember any picture of me in “early youth”.

The Denman Ross portrait is not a good likeness, but I am pilloried in it for all future time in Emerson Hall, and as it has a beard it will seem more like me to my old pupils between 1906–1912. All the rest of my life I have worn only a mustache.

From The Letters of George Santayana:  Book Five, 1933-1936.  Cambridge, MA: The MIT Press, 2003.
Location of manuscript: Department of Rare Books and Special Collections, Princeton University Libraries, Princeton NJ.

To [Henry Ward Abbot]
[Rome or Paris] [Summer 1932]

. . . pessimism, questionings about a future life, or the desirability of death. Somehow I seem not to feel the edge of those uncertainties, as I did fifty years ago: but, more objectively considered, the moral anarchy of the world is no less interesting. I am reading an excellent book by Papini, “Gog”: the Catholics seem now to be the best critics: Maritain, Papini, T. S. Eliot (an amateur Catholic): it is not their faith that makes them clear-sighted, but their remoteness from the delusions of the age. In America, Edmund Wilson seems rather good: but he is academic; has learned his authors.

I have been rereading John Locke, for a lecture I am to give in Bloomsbury in October: a bit prosy, and speculatively poor, but pungent and genuine in his common sense.

You keep asking about my novel: it is not finished, perhaps never will be, and is not likely to be published in my life-time. Don’t think of it. I will send you my lectures on Spinoza and Locke when they are printed— my last appearances in public!

Your old friend, G.S.

From The Letters of George Santayana:  Book Four, 1928–1932.  Cambridge, MA: The MIT Press, 2003.
Location of manuscript: Butler Library, Columbia University, New York NY.

To Ezra Loomis Pound
Clinica della Piccola Compagnia di Maria
Via Santo Stefano Rotondo, 6
Rome. July 29, 1942

In reading the R[ealm] of Spirit (if you go on with it) please keep in mind that I don’t believe anything existent can be defined, only indicated; so that all sorts of different fingers or words pointed at it are better than any one name. So when I say “form of life”, the expression is casual and might have been “kind of life”, or “zone”, as you suggest. I meant merely that life in places issues in spirit, and that spirit is not an independent substance or centre with a persistent individuality: only a spark of light.

From The Letters of George Santayana:  Book Seven, 1941-1947.  Cambridge, MA: The MIT Press, 2006.
Location of manuscript: The Beinecke Rare Book and Manuscript Library, Yale University, New Haven CT.

To Richard Colton Lyon
Via Santo Stefano Rotondo, 6
Rome. July 28, 1950

Dear Dick,

You end your long letter, just received, with a pleasing suggestion (as ladies used to do in postscripts) which I mustn’t leave unnoticed. I didn’t send you Cardiff’s book because I was disgusted with it and have not sent it to anybody, not even to Cory.* When he sent me half a dozen pages, I smelt a rat at once, but didn’t wish to discourage him, because the project of a selection of maxims or thoughts or epigrams had always tempted my vanity, to show the water-lilies that might be picked in the stagnant pools of philosophy. But I told him that I felt that his selections, though good, were not diversified enough: too much commonplace rationalism (when I am not a rationalist) and not enough cynicism or scepticism or psychological malice: and I gave him a sample of what I wished he would include, what Mario says about our “having to change the truth a little in order to remember it”. When the book arrived I saw that the old rascal had left that out! He also represented me as merely renovating Tom Paine, instead of Thomas Aquinas! Cheap and witless criticism of religion, without all the pages of sympathetic treatment of it, for instance in “The Idea of Christ in the Gospels”. I was furious; but in time, and on looking at other parts of the book, I have reconciled myself to it somewhat. But I am delighted to hear that you have had that project in mind, for some distant future entertainment. And you, who before you had seen me, chose that passage at the end of the Dialogue on Normal Madness, may be relied on not to miss the strong and really radical things. And that egregious Cardiff actually quotes the last few words, which seem, alone, a melodramatic piece of verbiage, when it is all the profound philosophy (not mere physics) of Democritus when it comes after the picture of Alcibiades winning the chariot-race at Olympia and his dismay at thinking it all dissolved into atoms. Weep, my son, if you are human, but laugh also, if you are a man.

This might lead me back to the body of your letter and the question of the moral sense. But I don’t feel like going into it. I read lately in the Times Literary Supplement a review of a Scottish philosopher who maintains the mysterious absoluteness of what is “right” as distinguished from what is naturally good. I have always wondered at the aura that hangs about the word “duty”. It means only owed. If you have pledged yourself to pay something you are bound in honour to pay it—if you can. The propriety of this conduct is obvious; but the mystic awe that hangs about “you ought” is superstitious.—Very glad you are deep in French. Tell me what you are reading.

Yours, G Santayana

*. Cory understands most of my philosophy very well; but he doesn’t want to pledge himself to it, where English academic opinion disapproves; so that sometimes he allows himself unbecoming language.

From The Letters of George Santayana:  Book Eight, 1948-1952.  Cambridge, MA: The MIT Press, 2008.
Location of manuscript: The Houghton Library, Harvard University, Cambridge MA.

To William James
Box Hill, England. July 27, 1905

Dear Mr James,

I have just re-read, or read for the first time in some cases, the series of articles you have been good enough to send me. They have given me new light on many points—most important of all on the relation of “Humanism” to “Truth”. It is perfectly clear that opinions are not all equally good on pragmatic principles, since some fulfill their pledges with advancing experience while others do not. I am inclined to think that you would meet with less misapprehension and hostility on this score if you gave out, in dogmatic form, how you conceive “the final system of reality” (which you assume on page 3 of the article on “Experience of Activity”) to be made up. I imagine you would say it is a historical system, its substance being feelings which may or may not be appropriated by persons. It would remain to work out a physics of these feelings, and to show how proposition might be essentially true or false descriptions of this historical flux.

I have got a clearer notion, I think, than I had when we talked in Athens, of what makes my way of seeing things puzzling to you—a mystery, you called it. You expect me to look at everything as I look on the things I don’t believe in—religious myths, e.g.—which can have, of course, a symbolic or pragmatic truth. My nature, on the other hand, compels me to believe in something in quite a different sense, and this something is, in my view, double—material nature with its animation on the one hand, and logical or mathematical forms on the other. These are discovered by us, starting from sensation, and, in the first case, are tested by pragmatic standards.

But we look to them in order to understand the origin of our experience (or its standard in signification) and I, for one, heartily accept them in that rôle. So I embrace materialism on pragmatic grounds—and on transcendental grounds also. The prohibition to believe which, in some expressions of it, pragmatism seems to impose, as if every opinion had to be symbolic and had to be superseded, is what I object to. It is too Hegelian. History, at least, must have a definite constitution, apart from the pragmatic value of knowing it.

With renewed thanks, Yours sincerely, G Santayana

From The Letters of George Santayana:  Book One, [1868]-1909.  Cambridge, MA: The MIT Press, 2001.
Location of manuscript: The Houghton Library, Harvard University, Cambridge MA.