Part 556 (1/2)

S 5.--Animal Sensations.

So far we have met with such sensations only as they take their rise in an antecedent operation of the understanding; but we have now to deal with sensations in which the understanding bears no part. These sensations, if they are not exactly the expression of the present state of our organs, mark it out specifically, or, better, accompany it. These sensations have quickly and forcibly to determine the will to aversion or desire; but, on the other hand, they are ever to float on the surface of the soul, and never to extend to the province of the reason. The part, accordingly, played by thought, in the case of a mental perception, is here taken up by that modification in the animal parts of us which either threatens the destruction of the sensation or insures its duration: that is, an eternal law of wisdom has combined with that condition of the machine which confirms its welfare, a pleasant emotion of the soul; and, on the other hand, with that condition which undermines it and threatens ruin, an unpleasant emotion is connected; and this in such a manner that the sensation itself has not the faintest resemblance to the state of the organs of which it is the mark. Animal sensations have, on this showing, a double origin: (1) in the present state of the machine; (2) in the capacity or faculty (of sensation).

We are now able to understand how it is that the animal sensations have the power to drive the soul with an irresistible tyranny in the direction of pa.s.sionate action, and not seldom gain the upper hand in a struggle with those sensations which are most purely intellectual. For these last the soul has produced by means of thought, and therefore they can by thought be solved or even destroyed. Abstraction and philosophy have this power over the pa.s.sions, over opinions--in short, over all the situations of life; but the animal sensations are forced upon the soul by a blind necessity, by a stern mechanical law. The understanding, which did not create them, likewise cannot dissolve them and make them as if they were not, though by giving an opposite direction to our attention it can do much to weaken their power and obscure their pretensions. The most stubborn stoic, lying in the agony of the stone, will never be able to boast that he did not feel its pain; but, lost in the consideration of the end of his existence, he will be able to divide his whole power of sensation and perception, and the preponderating pleasure of a great achievement, which can subordinate even pain to the general welfare, will be victorious over the present discomfort. It was neither absence of nor annihilation of sensation that enabled Mucius, while he was roasting his hand in the fire, to gaze upon the foe with the Roman look of proud repose, but the thought of great Rome in admiration of his deed. This it was that ruled in his soul, and kept it grandly self-possessed, so that the terrible provocation of the animal pain was too slight to disturb the equal balance of his nature. But not on this account was the pain the Roman suffered less than it would have been in the case of the most effeminate voluptuary. True enough, the man who is accustomed to pa.s.s his days in a state of confused ideas will be less capable of manly action, in the critical moment of sensuous pain, than he who lives persistently among ideas distinct and clear; but, for all that, neither the loftiest virtue, nor the profoundest philosophy, nor even divine religion, can save a man from the result of a necessary law, though religion can bless her servants even at the stake, and make them happy as the pile gives way.

The wisest purpose is served by the power which the animal sensations possess over the perceptive faculty of the soul. The spirit once initiated in the mysteries of a higher pleasure would look with disdain upon the motions of its companion, and would pay no heed to the poor necessities of physical life, were it not that the animal feeling compelled it to do so. The mathematician, soaring in the region of the infinite, and dreaming away reality in a world of abstractions, is roused by the pang of hunger from his intellectual slumber; the natural philosopher, dismembering the solar system, accompanying through immeasurable s.p.a.ce the wanderings of the planets, is restored by the p.r.i.c.k of a needle to his mother earth; the philosopher who unfolds the nature of the Deity, and fancies himself to have broken through the fetters of mortality, returns to himself and everyday life when the bleak north wind whistles through his crazy hut, and teaches him that he stands midway between the beast and the angel.

Against an excess of the animal sensations the severest mental exertion in the end possesses no influence; as they continue to grow stronger, reason closes her ears, and the fettered soul moves but to subserve the purposes of the bodily organization. To satisfy hunger or to quench thirst man will do deeds at which humanity will shudder: against his will he turns traitor or murderer--even cannibal:--

Tiger! in the bosom of thy mother wilt thou set thy teeth?

--so violent is the influence of the animal sensation over the mind.

Such watchful care has the Creator shown for the preservation of the machine that the pillars on which it rests are the firmest, and experience has taught us that it is rather the over-abundance than the want of animal sensations that has carried destruction with it.

The animal sensations therefore may be said to further the welfare of the animal nature, just as the moral and intellectual perceptions promote spiritual progress or perfection. The system of animal sensations and motions, then, comprises the conception of the animal nature. This is the ground on which all the activities of the soul depend, and the conformation of this fabric determines the duration of the spiritual activity itself, and the degree of ease with which it works. Here, then, we find ourselves in possession of the first member of the connection between the two natures.

S 6.--Objections against the Connection of the Two Natures, drawn from Ideas of Morality.

There is no doubt that thus much will be conceded; but the next remark will be: ”Here ends, too, any determining influence the body may possess; beyond this point the body is but the soul's inert companion, with whom she must sustain a constant battle, attendance on whose necessities robs her of all leisure, whose attacks and interruptions break the thread of the most intricate speculation, and drive the spirit from the clearest and plainest conceptions into a chaotic complexity of the senses, whose pleasures remove the greatest part of our fellow-creatures far from their high original, and reduce them to the level of the beasts, which, in a word, entangles them in a slavery from which death only can deliver them.

Is it not senseless and injust,” our complainer might go on to say, ”to mix up a being, simple, necessary, that has its subsistence in itself, with another being that moves in an eternal whirl, exposed to every chance and change, and becomes the victim of every external necessity?”

On cooler afterthought we shall perhaps see a great beauty take its rise out of this apparent confusion and want of plan.

PHILOSOPHICAL CONNECTION.

ANIMAL IMPULSES AWAKEN AND DEVELOP THE IMPULSES OF THE SOUL.

S 7.--The Metho.

The surest way, perhaps, to throw some light upon this matter is the following: Let us detach from man all idea of what can be called organization,--that is, let the body be separated from the spirit, without, however, depriving the latter of the power to attain to representations of, and to produce actions in, the corporeal world; and let us then inquire how the spirit would set to work, would develop its powers, what steps it would take towards its perfection: the result of this investigation must be founded upon facts. The actual culture of the individual man is thus surveyed, while we at the same time obtain a view of the development of the whole race. In the first place, then, we have this abstract case: the power of representation and will are present, a sphere of action is present, and a free way opened from the soul to the world, from the world to the soul. The question then is, How will the spirit act?

S 8.-The Soul viewed as out of connection with the Body.

We can form no conception without the antecedent will to form it; no will, unless by experience of a better condition thereby induced, without [some] sensation; no sensation without an antecedent idea (for along with the body we excluded bodily sensations), therefore no idea without an idea.

Let us consider now the case of a child; that is, according to our hypothesis, a spirit conscious in itself of the power to form ideas, but which for the first time is about to exercise this power. What will determine him to think, unless it be the pleasant sensation thereby arising, and what can have procured for him the experience of this pleasurable sensation? We have just seen that this, again, could be nothing but thinking, and he is now for the first time to think.

Further, what shall invite him to a consideration of the [external]

world? Nothing but the experience of its perfection in so far as it satisfies his instinct of activity, and as this satisfaction affords him pleasure. What, then, can determine him to an exercise of his powers?

Nothing but the experience of their existence; and all these experiences are now to be made for the first time. He must therefore have been active from all eternity--which is contrary to the case as stated--or he will to all eternity be inactive, just as the machine without a touch from without remains idle and motionless.

S 9.--The Soul viewed in connection with the Body.

Now let the animal be added to the spirit. Weave these two natures so closely together as they really are closely woven, and cause an unknown something, born of the economy of the animal body, to be a.s.sailed by the power of sensation,--let the soul be placed in the condition of physical pain. That was the first touch, the first ray to light up the night of slumbering powers, a touch as from a golden finger upon nature's lute.