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.

Yet in spite of these difficulties and notwithstanding his complaints of constant frustration, the spirit with which James still did his work emerges from the essays of this time as well as from his letters. It was as if the years that had preceded had been years of preparation for just what he was now doing. At the age of sixty-three he turned to the formulation of his empirical philosophy with the eagerness of a schoolboy let out to play. Misunderstanding disturbed him only momentarily, opposition stimulated him, he rejoiced openly in the controversies which he provoked, and engaged in polemics with the good humor and vigor that were the essence of his genius. His "truth" must prevail! the Absolute should suffer its death-blow! Flournoy, Bergson, Schiller, Papini, and others too were "on his side." He made merry at the expense of his critics, or bewailed the perversity of their opposition; but he always encouraged them to "lay on." The imagery of contest and battle appeared in the letters which he threw off, and he expressed himself as freely as only a man can who has outgrown the reserves of his youth.

To Henry L. Higginson.

CHOCORUA, July 3, 1902.

Dear Henry,—Thanks for your letter of the other day, etc. Alice tells me of a queer conversation you and she had upon the cars. I am not anxious about money, beyond wishing not to live on capital.... As I have frequently said, I mean to support you in your old age. In fact the hope of that is about all that I now live for, being surfeited with the glory of academic degrees just escaped, like this last one which, in the friendliness of its heart, your [Harvard] Corporation designed sponging upon me at Commencement.[41] Boil it and solder it up from the microbes, and it may do for another year, if I am not in prison! The friendliness of such recognition is a delightful thing to a man about to graduate from the season of his usefulness. "La renommÉ vient," as I have heard John La Farge quote, "À ceux qui ont la patience d'attendre, et s'accroit À raison de leur imbecillitÉ." Best wishes to you all. Yours ever,

WM. JAMES.

To Miss Grace Norton.

CHOCORUA, Aug. 29, 1902.

My dear Grace,—Will you kindly let me know, by the method of effacement, on the accompanying post-card, whether the box from Germany of which I wrote you some time ago has or has not yet been left at your house. I paid the express, over twenty dollars, on it three weeks ago, directing it to be left with you.

The ice being thus broken, let me ramble on! How do-ist thou? And how is the moist and cool summer suiting thee? I hope, well! It has certainly been a boon to most people. Our house has been full of company of which tomorrow the last boys will leave, and I confess I shall enjoy the change to no responsibility. The scourge of life is responsibility—always there with its scowling face, and when it ceases to someone else, it begins to yourself, or to your God, if you have one. Consider the lilies, how free they are from it, and yet how beautiful the expression of their face. Especially should those emerging from "nervous prostration" be suffered to be without it—they have trouble enough in any case. I am getting on famously, but for that drawback, on which my temper is liable to break; but I walk somewhat as in old times, and that is the main corner to have turned. The country seems as beautiful as ever—it is good that, when age takes away the zest from so many things, it seems to make no difference at all in one's capacity for enjoying landscape and the aspects of Nature. We are all well, and shall very soon be buzzing about Irving Street as of yore. Keep well yourself, dear Grace; and believe me ever your friend,

WM. JAMES.

To this word about enjoying the aspects of nature may be added a few lines from a letter to his son William, which James wrote from Europe in 1900:—

"Scenery seems to wear in one's consciousness better than any other element in life. In this year of much solemn and idle meditation, I have often been surprised to find what a predominant part in my own spiritual experience it has played, and how it stands out as almost the only thing the memory of which I should like to carry over with me beyond the veil, unamended and unaltered. From the midst of every thing else, almost, surgit amari aliquid; but from the days in the open air, never any bitter whiff, save that they are gone forever."

To Miss Frances R. Morse.

Stonehurst,
Intervale, N. H., Sept. 18, 1902.

Dearest Fanny,—How long it is since we have exchanged salutations and reported progress! Happy the country which is without a history! I have had no history to communicate, and I hope that you have had none either, and that the summer has glided away as happily for you as it has for us. Now it begins to fade towards the horizon over which so many ancient summers have slipped, and our household is on the point of "breaking up" just when the season invites one most imperiously to stay. Dang all schools and colleges, say I. Alice goes down tomorrow (I being up here with the Merrimans only for one day) to start Billy for Europe—he will spend the winter at Geneva University—and to get "the house" ready for our general reception on the 26th. I may possibly make out to stay up here till the Monday following, and spend the interval of a few days by myself among the mountains, having stuck to the domestic hearth unusually tight all summer....

We have had guests—too many of them, rather, at one time, for me—and a little reading has been done, mostly philosophical technics, which, by the strange curse laid upon Adam, certain of his descendants have been doomed to invent and others, still more damned, to learn. But I've also read Stevenson's letters, which everybody ought to read just to know how charming a human being can be, and I've read a good part of Goethe's Gedichte once again, which are also to be read, so that one may realize how absolutely healthy an organization may every now and then eventuate into this world. To have such a lyrical gift and to treat it with so little solemnity, so that most of the output consists of mere escape of the over-tension into bits of occasional verse, irresponsible, unchained, like smoke-wreaths!—it du give one a great impression of personal power. In general, though I'm a traitor for saying so, it seems to me that the German race has been a more massive organ of expression for the travail of the Almighty than the Anglo-Saxon, though we did seem to have something more like it in Elizabethan times. Or are clearness and dapperness the absolutely final shape of creation? Good-bye! dear Fanny—you see how mouldy I am temporarily become. The moment I take my pen, I can write in no other way. Write thou, and let me know that things are greener and more vernal where you are. Alice would send much love to you, were she here. Give mine to your mother, brother, and sister-in-law, and all. Your loving,

W. J.

To Henry L. Higginson.

Cambridge, Mass., Nov. 1, 1902.

Dear Henry,—I am emboldened to the step I am taking by the consciousness that though we are both at least sixty years old and have known each other from the cradle, I have never but once (or possibly twice) traded on your well-known lavishness of disposition to swell any "subscription" which I was trying to raise.

Now the doomful hour has struck. The altar is ready, and I take the victim by the ear. I choose you for a victim because you still have some undesiccated human feeling about you and can think in terms of pure charity—for the love of God, without ulterior hopes of returns from the investment.

The subject is a man of fifty who can be recommended to no other kind of a benefactor. His story is a long one, but it amounts to this, that Heaven made him with no other power than that of thinking and writing, and he has proved by this time a truly pathological inability to keep body and soul together. He is abstemious to an incredible degree, is the most innocent and harmless of human beings, isn't propagating his kind, has never had a dime to spend except for vital necessities, and never has had in his life an hour of what such as we call freedom from care or of "pleasure" in the ordinary exuberant sense of the term. He is refinement itself mentally and morally; and his writings have all been printed in first-rate periodicals, but are too scanty to "pay." There's no excuse for him, I admit. But God made him; and after kicking and cuffing and prodding him for twenty years, I have now come to believe that he ought to be treated in charity pure and simple (even though that be a vice) and I want to guarantee him $350 a year as a pension to be paid to the Mills Hotel in Bleecker Street, New York, for board and lodging and a few cents weekly over and above. I will put in $150. I have secured $100 more. Can I squeeze £50 a year out of you for such a non-public cause? If not, don't reply and forget this letter. If "ja" and you think you really can afford it, and it isn't wicked, let me know, and I will dun you regularly every year for the $50. Yours as ever,

WM. JAMES.

It is a great compliment that I address you. Most men say of such a case, "Is the man deserving?" Whereas the real point is, "Does he need us?" What is deserving nowadays?

The beneficiary of this appeal was that same unfulfilled promise of a metaphysician who appeared as "X" on page 292 of the first volume—a man upon whom, in Cicero's phrase, none but a philosopher could look without a groan. There were more parallels to X's case than it would be permissible to cite here. James did not often appeal to others to help such men with money, but he did things for them himself, even after it had become evident that they could give nothing to the world in return, and even when they had exhausted his patience. "Damn your half-successes, your imperfect geniuses!" he exclaimed of another who shall be called Z. "I'm tired of making allowances for them and propping them up.... Z has never constrained himself in his life. Selfish, conceited, affected, a monster of desultory intellect, he has become now a seedy, almost sordid, old man without even any intellectual residuum from his work that can be called a finished construction; only 'suggestions' and a begging old age." But Z, too, was helped to the end.

CAMBRIDGE, Dec. 14, 1902.

My dear Sir,—I read the copy of your "MatiÈre et MÉmoire" which you so kindly sent me, immediately on receiving it, four years ago or more. I saw its great originality, but found your ideas so new and vast that I could not be sure that I fully understood them, although the style, Heaven knows, was lucid enough. So I laid the book aside for a second reading, which I have just accomplished, slowly and carefully, along with that of the "DonnÉes ImmÉdiates," etc.

I think I understand the main lines of your system very well at present—though of course I can't yet trace its proper relations to the aspects of experience of which you do not treat. It needs much building out in the direction of Ethics, Cosmology and Cosmogony, Psychogenesis, etc., before one can apprehend it fully. That I should take it in so much more easily than I did four years ago shows that even at the age of sixty one's mind can grow—a pleasant thought.

It is a work of exquisite genius. It makes a sort of Copernican revolution as much as Berkeley's "Principles" or Kant's "Critique" did, and will probably, as it gets better and better known, open a new era of philosophical discussion. It fills my mind with all sorts of new questions and hypotheses and brings the old into a most agreeable liquefaction. I thank you from the bottom of my heart.

The Hauptpunkt acquired for me is your conclusive demolition of the dualism of object and subject in perception. I believe that the "transcendency" of the object will not recover from your treatment, and as I myself have been working for many years past on the same line, only with other general conceptions than yours, I find myself most agreeably corroborated. My health is so poor now that work goes on very slowly; but I am going, if I live, to write a general system of metaphysics which, in many of its fundamental ideas, agrees closely with what you have set forth and the agreement inspires and encourages me more than you can well imagine. It would take far too many words to attempt any detail, but some day I hope to send you the book.[42]

How good it is sometimes simply to break away from all old categories, deny old worn-out beliefs, and restate things ab initio, making the lines of division fall into entirely new places!

I send you a little popular lecture of mine on immortality,[43]—no positive theory but merely an argumentum ad hominem for the ordinary cerebralistic objection,—in which it may amuse you to see a formulation like your own that the brain is an organ of filtration for spiritual life.

I also send you my last book, the "Varieties of Religious Experience," which may some time beguile an hour. Believe, dear Professor Bergson, the high admiration and regard with which I remain, always sincerely yours,

WM. JAMES.

To Mrs. Louis Agassiz.

CAMBRIDGE, Dec. 15, 1902.

Dear Mrs. Agassiz,—I never dreamed of your replying to that note of mine (of Dec. 5th). If you are replying to all the notes you received on that eventful day, it seems to me a rather heavy penalty for becoming an octogenarian.[44] But glad I am that you replied to mine, and so beautifully. Indeed I do remember the meeting of those two canoes, and the dance, over the river from Manaos; and many another incident and hour of that wonderful voyage.[45] I remember your freshness of interest, and readiness to take hold of everything, and what a blessing to me it was to have one civilized lady in sight, to keep the memory of cultivated conversation from growing extinct. I remember my own folly in wishing to return home after I came out of the hospital at Rio; and my general greenness and incapacity as a naturalist afterwards, with my eyes gone to pieces. It was all because my destiny was to be a "philosopher"—a fact which then I didn't know, but which only means, I think, that, if a man is good for nothing else, he can at least teach philosophy. But I'm going to write one book worthy of you, dear Mrs. Agassiz, and of the Thayer expedition, if I am spared a couple of years longer.

I hope you were not displeased at the applause the other night, as you went out. I started it; if I hadn't, someone else would a moment later, for the tension had grown intolerable.

How delightful about the Radcliffe building!

Well, once more, dear Mrs. Agassiz, we both thank you for this beautiful and truly affectionate letter. Your affectionate,

WM. JAMES.

E. L. Godkin had recently died, and at the date of the next letter a movement was on foot to raise money for a memorial in commemoration of his public services. The money was soon subscribed and the Memorial took shape in the endowment of the Godkin Lectureship at Harvard. James had started discussion of the project at a meeting of the dinner Club and Henry L. Higginson had continued it in a letter to which the following replied.

To Henry L. Higginson.

CAMBRIDGE, Feb. 8, 1903.

Dear Henry,—I am sorry to have given a wrong impression, and made you take the trouble of writing—nutritious though your letters be to receive. My motive in mentioning the Godkin testimonial was pure curiosity, and not desire to promote it. We were ten "liberals" together, and I wanted to learn how many of us had been alienated from Godkin by his temper in spite of having been influenced by his writing. I found that it was just about half and half. I never said—Heaven bear me witness—that I had learned more from G. than from anyone. I said I had got more political education from him. You see the "Nation" took me at the age of 22—you were already older and wickeder. If you follow my advice now, you don't subscribe a cent to this memorial. I shall subscribe $100, for mixed reasons. Godkin's "home life" was very different from his life against the world. When a man differed in type from him, and consequently reacted differently on public matters; he thought him a preposterous monster, pure and simple, and so treated him. He couldn't imagine a different kind of creature from himself in politics. But in private relations he was simplicity and sociability and affectionateness incarnate, and playful as a young opossum. I never knew his first wife well, but I admire the pluck and fidelity of the second, and I note your chivalrous remarks about the sex, including Mrs. W. J., to whom report has been made of them, making her blush with pleasure.

Don't subscribe, dear Henry. I am not trying to raise subscriptions. You left too early Friday eve. Ever affectionately yours,

W. J.

James's college class finished its work at the end of the first half of the academic year, and in early February he turned for a few days to the thought of a Mediterranean voyage, as a vacation and a means of escape from Cambridge during the bad weather of March. While considering this plan, he cabled M. Bergson to inquire as to the possibility of a meeting in Paris or elsewhere.

To Henri Bergson.

CAMBRIDGE, Feb. 25, 1903.

Dear Professor Bergson,—Your most obliging cablegram (with 8 words instead of four!) arrived duly a week ago, and now I am repenting that I ever asked you to send it, for I have been feeling so much less fatigued than I did a month ago, that I have given up my passage to the Mediterranean, and am seriously doubting whether it will be necessary to leave home at all. I ought not to, on many grounds, unless my health imperatively requires it. Pardon me for having so frivolously stirred you up, and permit me at least to pay the cost (as far as I can ascertain it) of the despatch which you were so liberal as to send.

There is still a bare possibility (for I am so strongly tempted) that I may, after the middle of March, take a cheaper vessel direct to England or to France, and spend ten days or so in Paris and return almost immediately. In that case, we could still have our interview. I think there must be great portions of your philosophy which you have not yet published, and I want to see how well they combine with mine. Writing is too long and laborious a process, and I would not inflict on you the task of answering my questions by letter, so I will still wait in the hope of a personal interview some time.

I am convinced that a philosophy of pure experience, such as I conceive yours to be, can be made to work, and will reconcile many of the old inveterate oppositions of the schools. I think that your radical denial (the manner of it at any rate) of the notion that the brain can be in any way the causa fiendi of consciousness, has introduced a very sudden clearness, and eliminated a part of the idealistic paradox. But your unconscious or subconscious permanence of memories is in its turn a notion that offers difficulties, seeming in fact to be the equivalent of the "soul" in another shape, and the manner in which these memories "insert" themselves into the brain action, and in fact the whole conception of the difference between the outer and inner worlds in your philosophy, still need to me a great deal of elucidation. But behold me challenging you to answer me par Écrit!

I have read with great delight your article in the "Revue de MÉtaphysique" for January, agree thoroughly with all its critical part, and wish that I might see in your intuition mÉtaphysique the full equivalent for a philosophy of concepts. Neither seems to be a full equivalent for the other, unless indeed the intuition becomes completely mystical (and that I am willing to believe), but I don't think that that is just what you mean. The Syllabus[46] which I sent you the other day is (I fear), from its great abbreviation, somewhat unintelligible, but it will show you the sort of lines upon which I have been working. I think that a normal philosophy, like a science, must live by hypotheses—I think that the indispensable hypothesis in a philosophy of pure experience is that of many kinds of other experience than ours,

that the question of-

co-consciousness conscious synthesis

-(its conditions, etc.)

becomes a most urgent question, as does also the question of the relations of what is possible only to what is actual, what is past or future to what is present. These are all urgent matters in your philosophy also, I imagine. How exquisitely you do write! Believe me, with renewed thanks for the telegram, yours most sincerely,

WM. JAMES.

To Theodore Flournoy.

CAMBRIDGE, Apr. 30, 1903.

My dear Flournoy,—I forget whether I wrote you my applause or not, on reading your chapter on religious psychology in the "Archives." I thought it a splendid thing, and well adapted to set the subject in the proper light before students. Abauzit has written to me for authorization to translate my book, and both he and W. J., Junior, have quoted you as assured of his competency. I myself feel confident of it, and have given him the authorization required. Possibly you may supply him with as much of your own translation as you have executed, so that the time you have spent on the latter may not be absolutely lost. "Billy" also says that you have executed a review of Myers's book,[47] finding it a more difficult task than you had anticipated. I am highly curious to see what you have found to say. I, also, wrote a notice of the volumes, and found it exceeding difficult to know how to go at the job. At last I decided just to skeletonize the points of his reasoning, but on correcting the proof just now, what I have written seems deadly flat and unprofitable and makes me wish that I had stuck to my original intention of refusing to review the book at all. The fact is, such a book need not be criticized at all at present. It is obviously too soon for it to be either refuted or established by mere criticism. It is a hypothetical construction of genius which must be kept hanging up, as it were, for new observations to be referred to. As the years accumulate these in a more favorable or in a more unfavorable sense, it will tend to stand or to fall. I confess that reading the volumes has given me a higher opinion than ever of Myers's constructive gifts, but on the whole a lower opinion of the objective solidity of the system. So many of the facts which form its pillars are still dubious.[48]

Bill says that you were again convinced by Eusapia,[49] but that the conditions were not satisfactory enough (so I understood) to make the experiments likely to convince absent hearers. Forever baffling is all this subject, and I confess that I begin to lose my interest. Believe me, in whatever difficulties your review of Myers may have occasioned you, you have my fullest sympathy!

Bill has had a perfectly splendid winter in Geneva, thanks almost entirely to your introductions, and to the generous manner in which you took him into your own family. I wish we could ever requite you by similar treatment of Henri, or of ces demoiselles. He seems to labor under an apprehension of not being able to make you all believe how appreciative and grateful he is, and he urges me to "Make you understand it" when I write. I imagine that you understand it anyhow, so far as he is concerned, so I simply assure you that our gratitude here is of the strongest and sincerest kind. I imagine that this has been by far the most profitable and educative winter of his life, and I rejoice exceedingly that he has obtained in so short a time so complete a sense of being at home in, and so lively an affection for, the Swiss people and country. (As for your family he has written more than once that the Flournoy family seems to be "the finest family" he has ever seen in his life.)

His experience is a good measure of the improvement in the world's conditions. Thirty years ago I spent nine months in Geneva—but in how inferior an "Academy," and with what inferior privileges and experiences! Never inside a private house, and only after three months or more familiar enough with other students to be admitted to Zofingue.[50] Ignorant of 1000 things which have come to my son and yours in the course of education. It is a more evolved world, and no mistake.

I find myself very tired and unable to work this spring, but I think it will depart when I get to the country, as we soon shall. I am neither writing nor lecturing, and reading nothing heavy, only Emerson's works again (divine things, some of them!) in order to make a fifteen-minute address about him on his centennial birthday. What I want to get at, and let no interruptions interfere, is (at last) my system of tychistic and pluralistic philosophy of pure experience.

I wish, and even more ardently does Alice wish, that you and Mrs. Flournoy, and all the children, or any of them, might pay us a visit. I don't urge you, for there is so little in America that pays one to come, except sociological observation. But in the big slow steamers, the voyage is always interesting—and once here, how happy we should be to harbor you. In any case, perhaps Henri and one of his sisters will come and spend a year. From the point of view of education, Cambridge is first-rate. Love to you all from us both.

WM. JAMES.

Late in April came a letter from Henry James in which he spoke, as if with many misgivings, of returning to America for a six months' visit. "I should wish," he said, "to write a book of 'impressions' and to that end get quite away from Boston and New York—really see the country at large. On the other hand I don't see myself prowling alone in Western cities and hotels or finding my way about by myself, and it is all darksome and tangled. Some light may break—but meanwhile next Wednesday (awful fact) is my 60th birthday." He had not been in America for more than twenty years, and had never known anything of the country outside of New England and New York.

To Henry James.

CAMBRIDGE, May 3, 1903.

...Your long and inhaltsvoll letter of April 10th arrived duly, and constituted, as usual, an "event." Theodora had already given us your message of an intended visit to these shores; and your letter made Alice positively overflow with joyous anticipations. On my part they are less unmixed, for I feel more keenly a good many of the dÉsagrÉments to which you will inevitably be subjected, and imagine the sort of physical loathing with which many features of our national life will inspire you. It takes a long time to notice such things no longer. One thing, for example, which would reconcile me most easily to abandoning my native country forever would be the certainty of immunity, when traveling, from the sight of my fellow beings at hotels and dining-cars having their boiled eggs brought to them, broken by a negro, two in a cup, and eaten with butter. How irrational this dislike is, is proved both by logic, and by the pleasure taken in the custom by the Élite of mankind over here.... Yet of such irrational sympathies and aversions (quite conventional for the most part) does our pleasure in a country depend, and in your case far more than in that of most men. The vocalization of our countrymen is really, and not conventionally, so ignobly awful that the process of hardening oneself thereto is very slow, and would in your case be impossible. It is simply incredibly loathsome. I should hate to have you come and, as a result, feel that you had now done with America forever, even in an ideal and imaginative sense, which after a fashion you can still indulge in. As far as your copyright interests go, couldn't they be even more effectually and just as cheaply or more cheaply attended to by your [engaging an agent] over here. Alice foresees Lowell [Institute] lectures; but lectures have such an awful side (when not academic) that I myself have foresworn them—it is a sort of prostitution of one's person. This is rather a throwing of cold water; but it is well to realize both sides, and I think I can realize certain things for you better than the sanguine and hospitable Alice does.

Now for the other side, there are things in the American out-of-door nature, as well as comforts indoors that can't be beat, and from which I get an infinite pleasure. If you avoided the banalitÉ of the Eastern cities, and traveled far and wide, to the South, the Colorado, over the Canadian Pacific to that coast, possibly to the Hawaiian Islands, etc., you would get some reward, at the expense, it is true, of a considerable amount of cash. I think you ought to come in March or April and stay till the end of October or into November. The hot summer months you could pass in an absolutely quiet way—if you wished to—at Chocorua with us, where you could do as much writing as you liked, continuous, and undisturbed, and would (I am sure) grow fond of, as you grew more and more intimate with, the sweet rough country there. After June, 1904, I shall be free, to go and come as I like, for I have fully decided to resign, and nothing would please me so well (if I found then that I could afford it) as to do some of that proposed traveling along with you. I could take you into certain places that perhaps you wouldn't see alone. Don't come therefore, if you do come, before the spring of 1904!

I have been doing nothing in the way of work of late, and consequently have kept my fatigue somewhat at bay. The reading of the divine Emerson, volume after volume, has done me a lot of good, and, strange to say, has thrown a strong practical light on my own path. The incorruptible way in which he followed his own vocation, of seeing such truths as the Universal Soul vouchsafed to him from day to day and month to month, and reporting them in the right literary form, and thereafter kept his limits absolutely, refusing to be entangled with irrelevancies however urging and tempting, knowing both his strength and its limits, and clinging unchangeably to the rural environment which he once for all found to be most propitious, seems to me a moral lesson to all men who have any genius, however small, to foster. I see now with absolute clearness, that greatly as I have been helped and enlarged by my University business hitherto, the time has come when the remnant of my life must be passed in a different manner, contemplatively namely, and with leisure and simplification for the one remaining thing, which is to report in one book, at least, such impression as my own intellect has received from the Universe. This I mean to stick to, and am only sorry that I am obliged to stay in the University one other year. It is giving up the inessentials which have grown beyond one's powers, for the sake of the duties which, after all, are most essentially imposed on one by the nature of one's powers.

Emerson is exquisite! I think I told you that I have to hold forth in praise of him at Concord on the 25th—in company with Senator Hoar, T. W. Higginson, and Charles Norton—quite a vieille garde, to which I now seem to belong. You too have been leading an Emersonian life—though the environment differs to suit the needs of the different psychophysical organism which you present.

I have but little other news to tell you. Charles Peirce is lecturing here—queer being.... Boott is in good spirits, and as sociable as ever. Grace Norton ditto. I breakfasted this Sunday morning, as of yore, with Theodora [Sedgwick], who had a bad voyage in length but not in quality, though she lay in her berth the whole time. I can hardly conceive of being willing to travel under such conditions. Otherwise we are well enough, except Peggy, whose poor condition I imagine to result from influenza. Aleck has been regenerated through and through by "bird lore," happy as the day is long, and growing acquainted with the country all about Boston. All in consequence of a neighboring boy on the street, 14 years old and an ornithological genius, having taken him under his protection. Yesterday, all day long in the open air, from seven to seven, at Wayland, spying and listening to birds, counting them, and writing down their names!

I shall go off tomorrow or next day to the country again, by myself, joining Henry Higginson and a colleague at the end of the week, and returning by the 14th for Ph.D. examinations which I hate profoundly. H. H. has bought some five miles of the shore of Lake Champlain adjoining his own place there, and thinks of handing it over to the University for the surveying, engineering, forestry and mining school. He is as liberal-hearted a man as the Lord ever walloped entrails into....

What a devil of a bore your forced purchase of the unnecessary neighboring land must have been. I am just buying 150 acres more at Chocorua, to round off our second estate there. Keep well and prolific—everyone speaks praise of your "Better Sort," which I am keeping for the country....

To his Daughter.

Fabyans, N. H., May 6, 1903.

Sweet Mary,—Although I wrote to thy mother this P.M. I can't refrain from writing to thee ere I go up to bed. I left Intervale at 3.30 under a cloudy sky and slight rain, passing through the gloomy Notch to Crawford's and then here, where I am lodged in a house full of working men, though with a good clean bedroom. I write this in the office, with an enormous air-tight stove, a parrot and some gold-fish as my companions. I took a slow walk of an hour and a half before supper over this great dreary mountain plateau, pent in by hills and woods still free from buds. Although it is only 1500 feet high, the air is real mountain air, soft and strong at once. I wish that you could have taken that four-hour drive with Topsy[51] and me this morning. You would already be well—it had so healing an influence. Poverty-stricken this New Hampshire country may be—weak in a certain sense, shabby, thin, pathetic—say all that, yet, like "Jenny," it kissed me; and it is not vulgar—even H. J. can't accuse it of that—or of "stodginess," especially at this emaciated season. It remains pure, and clear and distinguished—Bless it! Once more, would thou hadst been along! I have just been reading Emerson's "Representative Men." What luminous truths he communicates about their home-life—for instance: "Nature never sends a Great Man into the planet without confiding the secret to another soul"—namely your mother's! How he hits her off, and how I recognized whom he meant immediately. Kiss the dear tender-hearted thing.

Common men also have their advantages. I have seen all day long such a succession of handsome, stalwart, burnt-faced, out-of-door workers as made me glad to be, however degenerate myself, one of their tribe. Splendid, honest, good-natured fellows.

Good-night! I'm now going to bed, to read myself to sleep with a tiptop novel sent me by one Barry, an old pupil of mine. 'T is called "A Daughter of Thespis." Is this the day of your mother's great and noble lunch? If so, I pray that it may have gone off well. Kisses to her, and all. Your loving

Papa.

The next letter describes the Emerson Centenary at Concord. The Address which James delivered was published in the special volume commemorative of the proceedings, and also in "Memories and Studies."

To Miss Frances R. Morse.

CAMBRIDGE, May 26, 1903.

Dearest Fanny,—On Friday I called at your house and to my sorrow found the blinds all down. I had not supposed that you would leave so soon, though I might well have done so if I had reflected. It has been a sorrow to me to have seen so little of you lately, but so goes the train du monde. Collapsed condition, absences, interruptions of all sorts, have made the year end with most of the desiderata postponed to next year. I meant to write to you on Friday evening, then on Saturday morning. But I went to Lincoln on Saturday P.M. and stayed over the Emerson racket, without returning home, and have been packing and winding up affairs all day in order to get off to Chocorua tomorrow at 7.30. These windings up of unfinished years continue till the unfinished life winds up.

I wish that you had been at Concord. It was the most harmoniously Æsthetic or Æsthetically harmonious thing! The weather, the beauty of the village, the charming old meeting-house, the descendants of the grand old man in such profusion, the mixture of Concord and Boston heads, so many of them of our own circle, the allusions to great thoughts and things, and the old-time New England rusticity and rurality, the silver polls and ancient voices of the vieille garde who did the orating (including this 'yer child), all made a matchless combination, took one back to one's childhood, and made that rarely realized marriage of reality with ideality, that usually only occurs in fiction or poetry.

It was a sweet and memorable day, and I am glad that I had an active share in it. I thank you for your sweet words to Alice about my address. I let R. W. E. speak for himself, and I find now, hearing so much from others of him, that there are only a few things that can be said of him; he was so squarely and simply himself as to impress every one in the same manner. Reading the whole of him over again continuously has made me feel his real greatness as I never did before. He's really a critter to be thankful for. Good-night, dear Fanny. I shall be back here by Commencement, and somehow we must see you at Chocorua this summer.

Love to your mother as well as to yourself, from your ever affectionate

WM. JAMES.

The letter of May 3rd drew from Henry James a long reply which may be found in the "Letters of Henry James," under date of May 24th; the reply, in its turn, elicited this response:—

To Henry James.

CHOCORUA, June 6, 1903.

Dearest Henry,—Your long and excitingly interesting type-written letter about coming hither arrived yesterday, and I hasten to retract all my dampening remarks, now that I understand the motives fully. The only ones I had imagined, blindling that I am, were fraternal piety and patriotic duty. Against those I thought I ought to proffer the thought of "eggs" and other shocks, so that when they came I might be able to say that you went not unwarned. But the moment it appears that what you crave is millions of just such shocks, and that a new lease of artistic life, with the lamp of genius fed by the oil of twentieth-century American life, is to be the end and aim of the voyage, all my stingy doubts wither and are replaced by enthusiasm that you are still so young-feeling, receptive and hungry for more raw material and experience. It cheers me immensely, and makes me feel more so myself. It is pathetic to hear you talk so about your career and its going to seed without the contact of new material; but feeling as you do about the new material, I augur a great revival of energy and internal effervescence from the execution of your project. Drop your English ideas and take America and Americans as they take themselves, and you will certainly experience a rejuvenation. This is all I have to say today—merely to let you see how the prospect exhilarates us.

August, 1904, will be an excellent time to begin. I should like to go South with you,—possibly to Cuba,—but as for California, I fear the expense. I am sending you a decidedly moving book by a mulatto ex-student of mine, Du Bois, professor of history at Atlanta (Georgia) negro College.[52] Read Chapters VII to XI for local color, etc.

We have been up here for ten days; the physical luxury of the simplification is something that money can't buy. Every breath is a pleasure—this in spite of the fact that the whole country is drying up and burning up—it makes one ashamed that one can be so happy. The smoke here has been so thick for five days that the opposite shore [of the Lake] is hidden. We have a first-rate hired man, a good cow, nice horse, dog, cook, second-girl, etc. Come up and see us in August, 1904! Your ever loving

W. J.

To Henry W. Rankin.

CHOCORUA, June 10, 1903.

My dear Rankin,—Once more has my graphophobia placed me heavily in your debt. Your two long letters, though unanswered, were and are appreciated, in spite of the fact that, as you know, I do not (and I fear cannot) follow the gospel scheme as you do, and that the Bible itself, in both its testaments (omitting parts of John and the Apocalypse) seems to me, by its intense naturalness and humanness, the most fatal document that one can read against the orthodox theology, in so far as the latter claims the words of the Bible to be its basis. I myself believe that the orthodox theology contains elements that are permanently true, and that such writers as Emerson, by reason of their extraordinary healthy-mindedness and "once-born"-ness, are incapable of appreciating. I believe that they will have to be expressed in any ultimately valid religious philosophy; and I see in the temper of friendliness of such a man as you for such writings as Emerson's and mine (magnus comp. parvo) a foretaste of the day when the abstract essentials of belief will be the basis of communion more than the particular forms and concrete doctrines in which they articulate themselves. Your letter about Emerson seemed to me so admirably written that I was on the point of sending it back to you, thinking it might be well that you should publish it somewhere. I will still do so, if you ask me. I have myself been a little scandalized at the non-resisting manner in which orthodox sheets have celebrated his anniversary. An "Emerson number" of "Zion's Herald" strikes me as tant soit peu of an anomaly, and yet I am told that such a number appeared. Rereading him in extenso, almost in toto, lately, has made him loom larger than ever to me as a human being, but I feel the distinct lack in him of too little understanding of the morbid side of life.

I have been in the country two weeks, delicious in spite of drought and smoke, and still more delicious now that rain has come, and I cannot bear to think of you still lingering in Brooklyn. Perhaps you are already at Northfield. Indeed I hope so, and that the long Brooklyn winter will have put you in a condition for its better enjoyment, and for better cooperation with its work.

I shall get at Shields some day—but I'm slow in getting round! Yours ever faithfully,

WM. JAMES.

To Dickinson S. Miller.

CAMBRIDGE, Aug. 18, 1903.

Dear M.,— ...I am in good condition, but in somewhat of a funk about my lectures,[53] now that the audience draws near. I have got my mind working on the infernal old problem of mind and brain, and how to construct the world out of pure experiences, and feel foiled again and inwardly sick with the fever. But I verily believe that it is only work that makes one sick in that way that has any chance of breaking old shells and getting a step ahead. It is a sort of madness however when it is on you. The total result is to make me admire "Common Sense" as having done by far the biggest stroke of genius ever made in philosophy when it reduced the chaos of crude experience to order by its luminous Denkmittel of the stable "thing," and its dualism of thought and matter.

I find Strong's book charming and a wonderful piece of clear and thorough work—quite classical in fact, and surely destined to renown. The Clifford-Prince-Strong theory has now full rights to citizenship.

Nevertheless, in spite of his so carefully blocking every avenue which leads sideways from his conclusion, he has not convinced me yet. But I can[not] say briefly why.... Yours in haste,

W. J.

To Mrs. Henry Whitman.

Hotel ——,
Port Henry, N.Y., Aug. 22, 1903.

Dear Friend,—Obliged to "stop over" for the night at this loathsome spot, for lack of train connexion, what is more natural than that I should seek to escape the odious actual by turning to the distant Ideal—by which term you will easily recognize Yourself. I didn't write the conventional letter to you after leaving your house in June, preferring to wait till the tension should accumulate, and knowing your indulgence of my unfashionable ways. I haven't heard a word about you since that day, but I hope that the times have treated you kindly, and that you have not been "overdoing" in your usual naughty way. I, with the exception of six days lately with the Merrimans, have been sitting solidly at home, and have found myself in much better condition than I was in last summer, and consequently better than for several years. It is pleasant to find that one's organism has such reparative capacities even after sixty years have been told out. But I feel as if the remainder couldn't be very long, at least for "creative" purposes, and I find myself eager to get ahead with work which unfortunately won't allow itself to be done in too much of a hurry. I am convinced that the desire to formulate truths is a virulent disease. It has contracted an alliance lately in me with a feverish personal ambition, which I never had before, and which I recognize as an unholy thing in such a connexion. I actually dread to die until I have settled the Universe's hash in one more book, which shall be epoch-machend at last, and a title of honor to my children! Childish idiot—as if formulas about the Universe could ruffle its majesty, and as if the common-sense world and its duties were not eternally the really real!—I am on my way from Ashfield, where I was a guest at the annual dinner, to feu Davidson's "school" at Glenmore, where, in a sanguine hour, I agreed to give five discourses. Apparently they are having a good season there. Mrs. Booker Washington was the hero of the Ashfield occasion—a big hearty handsome natural creature, quite worthy to be her husband's mate. Fred Pollock made a tip-top speech.... Charles Norton appeared to great advantage as a benignant patriarch, and the place was very pretty. Have you read Loti's "Inde sans les Anglais"? If not, then begin. I seem to myself to have been doing some pretty good reading this summer, but when I try to recall it, nothing but philosophic works come up. Good-bye! and Heaven keep you! Yours affectionately,

W. J.

To Miss Frances R. Morse.

CHOCORUA, Sept. 24, 1903.

Dearest Fanny,—It is so long since we have held communion that I think it is time to recommence. Our summer is ending quietly enough, not only you, but Theodora and Mary Tappan, having all together conspired to leave us in September solitude, and some young fellows, companions of Harry and Billy, having just gone down. The cook goes tomorrow for a fortnight of vacation, but Alice and I, and probably both the older boys, hope to stay up here more or less until the middle of October. My "seminary" begins on Friday, October 2nd, and for the rest of the year Friday is my only day with a college exercise in it—an arrangement which leaves me extraordinarily free, and of which I intend to take advantage by making excursions. Hitherto, during the entire 30 years of my College service, I have had a midday exercise every day in the week. This has always kept me tied too tight to Cambridge. I am vastly better in nervous tone than I was a year ago, my work is simplified down to the exact thing I want to do, and I ought to be happy in spite of the lopping off of so many faculties of activity. The only thing to do, as with the process of the suns one finds one's faculties dropping away one by one, is to be good-natured about it, remember that the next generation is as young as ever, and try to live and have a sympathetic share in their activities. I spent three days lately (only three, alas!) at the "Shanty" [in Keene Valley], and was moved to admiration at the foundation for a consciousness that was being laid in the children by the bare-headed and bare-legged existence "close to nature" of which the memory was being stored up in them in these years. They lay around the camp-fire at night at the feet of their elders, in every attitude of soft recumbency, heads on stomachs and legs mixed up, happy and dreamy, just like the young of some prolific carnivorous species. The coming generation ought to reap the benefit of all this healthy animality. What wouldn't I give to have been educated in it!...

To Mrs. Henry Whitman.

CAMBRIDGE, Oct. 29, 1903.

My dear "S. W.,"—On inquiry at your studio last Monday I was told that you would be in the country for ten days or a fortnight more. I confess that this pleased me much for it showed you both happy and prudent. Surely the winter is long enough, however much we cut off of this end—the city winter I mean; and the country this month has been little short of divine.

We came down on the 16th, and I have to get mine (my country, I mean) from the "Norton Woods." But they are very good indeed,—indeed, indeed!

I am better, both physically and morally, than for years past. The whole James family thrives; and were it not for one's "duties" one could be happy. But that things should give pain proves that something is being effected, so I take that consolation. I have the duty on Monday of reporting at a "Philosophical Conference" on the Chicago School of Thought. Chicago University has during the past six months given birth to the fruit of its ten years of gestation under John Dewey. The result is wonderful—a real school, and real Thought. Important thought, too! Did you ever hear of such a city or such a University? Here we have thought, but no school. At Yale a school, but no thought. Chicago has both.... But this, dear Madam, is not intended as a letter—only a word of greeting and congratulation at your absence. I don't know why it makes me so happy to hear of anyone being in the country. I suppose they must be happy.

Your last letter went to the right spot—but I don't expect to hear from you now until I see you. Ever affectionately yours,

W. J.

To Henry James.

Newport, Jan. 20, 1904.

...I came down here the night before last, to see if a change of air might loosen the grip of my influenza, now in its sixth week and me still weak as a baby, almost, from its virulent effects.... Yesterday A.M. the thermometer fell to 4 below zero. I walked as far as Tweedy's (I am staying at a boarding-house, Mrs. Robinson's, Catherine St., close to Touro Avenue, Daisy Waring being the only other boarder)—the snow loudly creaking under foot and under teams however distant, the sky luminously white and dazzling, no distance, everything equally near to the eye, and the architecture in the town more huddled, discordant, cheap, ugly and contemptible than I had ever seen it. It brought back old times so vividly. So it did in the evening, when I went after sunset down Kay Street to the termination. That low West that I've so often fed on, with a sombre but intense crimson vestige smouldering close to the horizon-line, economical but profound, and the western well of sky shading upward from it through infinite shades of transparent luminosity in darkness to the deep blue darkness overhead. It was purely American. You never see that western sky anywhere else. Solemn and wonderful. I should think you'd like to see it again, if only for the sake of shuddering at it!...

To FranÇois Pillon.

CAMBRIDGE, June 12, 1904.

Dear Pillon,—Once more I get your faithful and indefatigable "AnnÉe" and feel almost ashamed of receiving it thus from you, year after year, when I make nothing of a return! So you are 75 years old—I had no idea of it, but thought that you were much younger. I am only(!) 62, and wish that I could expect another 13 years of such activity as you have shown. I fear I cannot. My arteries are senile, and none of my ancestors, so far as I know of them, have lived past 72, many of them dying much earlier. This is my last day in Cambridge; tomorrow I get away into the country, where "the family" already is, for my vacation. I shall take your "AnnÉe" with me, and shall be greatly interested in both Danriac's article and yours. What a mercy it is that your eyes, in spite of cataract-operations, are still good for reading. I have had a very bad winter for work—two attacks of influenza, one very long and bad, three of gout, one of erysipelas, etc., etc. I expected to have written at least 400 or 500 pages of my magnum opus,—a general treatise on philosophy which has been slowly maturing in my mind,—but I have written only 32 pages! That tells the whole story. I resigned from my professorship, but they would not accept my resignation, and owing to certain peculiarities in the financial situation of our University just now, I felt myself obliged in honor to remain.

My philosophy is what I call a radical empiricism, a pluralism, a "tychism," which represents order as being gradually won and always in the making. It is theistic, but not essentially so. It rejects all doctrines of the Absolute. It is finitist; but it does not attribute to the question of the Infinite the great methodological importance which you and Renouvier attribute to it. I fear that you may find my system too bottomless and romantic. I am sure that, be it in the end judged true or false, it is essential to the evolution of clearness in philosophic thought that someone should defend a pluralistic empiricism radically. And all that I fear is that, with the impairment of my working powers from which I suffer, the Angel of Death may overtake me before I can get my thoughts on to paper. Life here in the University consists altogether of interruptions.

I thought much of you at the time of Renouvier's death, and I wanted to write; but I let that go, with a thousand other things that had to go. What a life! and what touching and memorable last words were those which M. Pratt published in the "Revue de MÉtaphysique"—memorable, I mean from the mere fact that the old man could dictate them at all. I have left unread his last publications, except for some parts of the "Monadologie" and the "Personalisme." He will remain a great figure in philosophic history; and the sense of his absence must make a great difference to your consciousness and to that of Madame Pillon. My own wife and children are well.... Ever affectionately yours,

WM. JAMES.

To Henry James.

CAMBRIDGE, June 28, 1904.

Dear H.,—I came down from Chocorua yesterday A.M. to go to—

Mrs. Whitman's funeral!

She had lost ground steadily during the winter. The last time I saw her was five weeks ago, when at noon I went up to her studio thinking she might be there.... She told me that she was to go on the following day to the Massachusetts General Hospital, for a cure of rest and seclusion. There she died last Friday evening, having improved in her cardiac symptoms, but pneumonia supervening a week ago. It's a great mercy that the end was so unexpectedly quick. What I had feared was a slow deterioration for a year or more to come, with all the nameless misery—peculiarly so in her case—of death by heart disease. As it was, she may be said to have died standing, a thing she always wished to do. She went to every dinner-party and evening party last winter, had an extension, a sort of ball-room, built to her Mount Vernon house, etc. The funeral was beautiful both in Trinity Church and at the grave in Mt. Auburn. I was one of the eight pall-bearers—the others of whom you would hardly know. The flowers and greenery had been arranged in absolutely Whitmanian style by Mrs. Jack Gardner, Mrs. Henry Parkman, and Sally Fairchild. The scene at the grave was beautiful. She had no blood relatives, and all Boston—I mean the few whom we know—had gone out, and seemed swayed by an overpowering emotion which abolished all estrangement and self-consciousness. It was the sort of ending that would please her, could she know of it. An extraordinary and indefinable creature! I used often to feel coldly towards her on account of her way of taking people as a great society "business" proceeding, but now that her agitated life of tip-toe reaching in so many directions, of genuinest amiability, is over, pure tenderness asserts its own. Against that dark background of natural annihilation she seems to have been a pathetic little slender worm, writhing and curving blindly through its little day, expending such intensities of consciousness to terminate in that small grave.

She was a most peculiar person. I wish that you had known her whole life here more intimately, and understood its significance. You might then write a worthy article about her. For me, it is impossible to define her. She leaves a dreadful vacuum in Boston. I have often wondered whether I should survive her—and here it has come in the night, without the sound of a footstep, and the same world is here—but without her as its witness....

To Charles Eliot Norton.

CAMBRIDGE, June 30, 1904.

Dear Charles,—I have just read the July "Atlantic," and am so moved by your Ruskin letters that I can't refrain from overflowing. They seem to me immortal documents—as the clouds clear away he will surely take his stable place as one of the noblest of the sons of men. Mere sanity is the most philistine and (at bottom) unimportant of a man's attributes. The chief "cloud" is the bulk of "Modern Painters" and the other artistic writings, which have made us take him primarily as an art-connoisseur and critic. Regard all that as inessential, and his inconsistencies and extravagances fall out of sight and leave the Great Heart alone visible.

Do you suppose that there are many other correspondents of R. who will yield up their treasures in our time to the light? I wish that your modesty had not suppressed certain passages which evidently expressed too much regard for yourself. The point should have been his expression of that sort of thing—no matter to whom addressed! I understand and sympathize fully with his attitude about our war. Granted him and his date, that is the way he ought to have felt, and I revere him perhaps the more for it....

S. W.'s sudden defection is a pathetic thing! It makes one feel like closing the ranks.

Affectionately—to all of you—including Theodora,

W. J.

To L. T. Hobhouse.

CHOCORUA, Aug. 12, 1904.

Dear Brother Hobhouse,—Don't you think it a tant soit peu scurvy trick to play on me ('tis true that you don't name me, but to the informed reader the reference is transparent—I say nothing of poor Schiller's case) to print in the "Aristotelian Proceedings" (pages 104 ff.)[54] a beautiful duplicate of my own theses in the "Will to Believe" essay (which should have been called by the less unlucky title the Right to Believe) in the guise of an alternative and substitute for my doctrine, for which latter you, in the earlier pages of your charmingly written essay, substitute a travesty for which I defy any candid reader to find a single justification in my text? My essay hedged the license to indulge in private over-beliefs with so many restrictions and signboards of danger that the outlet was narrow enough. It made of tolerance the essence of the situation; it defined the permissible cases; it treated the faith-attitude as a necessity for individuals, because the total "evidence," which only the race can draw, has to include their experiments among its data. It tended to show only that faith could not be absolutely vetoed, as certain champions of "science" (Clifford, Huxley, etc.) had claimed it ought to be. It was a function that might lead, and probably does lead, into a wider world. You say identically the same things; only, from your special polemic point of view, you emphasize more the dangers; while I, from my polemic point of view, emphasized more the right to run their risk.

Your essay, granting that emphasis and barring the injustice to me, seems to me exquisite, and, taking it as a unit, I subscribe unreservedly to almost every positive word.—I say "positive," for I doubt whether you have seen enough of the extraordinarily invigorating effect of mind-cum-philosophy on certain people to justify your somewhat negative treatment of that subject; and I say "almost" because your distinction between "spurious" and "genuine" courage (page 91) reminds me a bit too much of "true" and "false" freedom, and other sanctimonious come-offs.—Could you not have made an equally sympathetic reading of me?

I shouldn't have cared a copper for the misrepresentation were it not a "summation of stimuli" affair. I have just been reading Bradley on Schiller in the July "Mind," and A. E. Taylor on the Will to Believe in the "McGill Quarterly" of Montreal. Both are vastly worse than you; and I cry to Heaven to tell me of what insane root my "leading contemporaries" have eaten, that they are so smitten with blindness as to the meaning of printed texts. Or are we others absolutely incapable of making our meaning clear?

I imagine that there is neither insane root nor unclear writing, but that in these matters each man writes from out of a field of consciousness of which the bogey in the background is the chief object. Your bogey is superstition; my bogey is desiccation; and each, for his contrast-effect, clutches at any text that can be used to represent the enemy, regardless of exegetical proprieties.

In my essay the evil shape was a vision of "Science" in the form of abstraction, priggishness and sawdust, lording it over all. Take the sterilest scientific prig and cad you know, compare him with the richest religious intellect you know, and you would not, any more than I would, give the former the exclusive right of way. But up to page 104 of your essay he will deem you altogether on his side.

Pardon the familiarity of this epistle. I like and admire your theory of Knowledge so much, and you re-duplicate (I don't mean copy) my views so beautifully in this article, that I hate to let you go unchidden.

Believe me, with the highest esteem (plus some indignation, for you ought to know better!), Yours faithfully,

WM. JAMES.

To Edwin D. Starbuck.

Salisbury, Conn. Aug, 24, 1904.

Dear Starbuck,— ...Of the strictures you make [in your review of my "Varieties"], the first one (undue emphasis on extreme case) is, I find, almost universally made; so it must in some sense be correct. Yet it would never do to study the passion of love on examples of ordinary liking or friendly affection, or that of homicidal pugnacity on examples of our ordinary impatiences with our kind. So here it must be that the extreme examples let us more deeply into the secrets of the religious life, explain why the tamer ones value their religion so much, tame though it be, because it is so continuous with a so much acuter ideal. But I have long been conscious that there is on this matter something to be said which neither my critics have said, nor I can say, and which I must therefore commit to the future.

The second stricture (in your paragraph 4 on pages 104 ff.) is of course deeply important, if true. At present I can see but vaguely just what sort of outer relations our inner organism might respond to, which our feelings and intellect interpret by religious thought. You ought to work your program for all it is worth in the way of growth in definiteness. I look forward with great eagerness to your forthcoming book, and meanwhile urge strongly that you should publish the advance article you speak of in Hall's new Journal. I can't see any possible risk. It will objectify a part of your material for you, and possibly, by arousing criticism, enable you to strengthen your points.

Your third stricture, about Higher Powers, is also very important, and I am not at all sure that you may not be right. I have frankly to confess that my "Varieties" carried "theory" as far as I could then carry it, and that I can carry it no farther today. I can't see clearly over that edge. Yet I am sure that tracks have got to be made there—I think that the fixed point with me is the conviction that our "rational" consciousness touches but a portion of the real universe and that our life is fed by the "mystical" region as well. I have no mystical experience of my own, but just enough of the germ of mysticism in me to recognize the region from which their voice comes when I hear it.

I was much disappointed in Leuba's review of my book in the "International Journal of Ethics." ... I confess that the way in which he stamps out all mysticism whatever, using the common pathological arguments, seemed to me unduly crude. I wrote him an expostulatory letter, which evidently made no impression at all, and which he possibly might send you if you had the curiosity to apply.

I am having a happy summer, feeling quite hearty again. I congratulate you on being settled, though I know nothing of the place. I congratulate you and Mrs. Starbuck also on airy fairy Lilian, who makes, I believe, the third. Long may they live and make their parents proud. With best regards to you both, I am yours ever truly,

WM. JAMES.

The "expostulatory" letter to Professor Leuba began with a series of objections to statements which he had made, and continued with the passage which follows.

To James Henry Leuba.

CAMBRIDGE, Apr. 17, 1904.

...My personal position is simple. I have no living sense of commerce with a God. I envy those who have, for I know the addition of such a sense would help me immensely. The Divine, for my active life, is limited to abstract concepts which, as ideals, interest and determine me, but do so but faintly, in comparison with what a feeling of God might effect, if I had one. It is largely a question of intensity, but differences of intensity may make one's whole centre of energy shift. Now, although I am so devoid of Gottesbewustsein in the directer and stronger sense, yet there is something in me which makes response when I hear utterances made from that lead by others. I recognize the deeper voice. Something tells me, "thither lies truth"—and I am sure it is not old theistic habits and prejudices of infancy. Those are Christian; and I have grown so out of Christianity that entanglement therewith on the part of a mystical utterance has to be abstracted from and overcome, before I can listen. Call this, if you like, my mystical germ. It is a very common germ. It creates the rank and file of believers. As it withstands in my case, so it will withstand in most cases, all purely atheistic criticism, but interpretative criticism (not of the mere "hysteria" and "nerves" order) it can energetically combine with. Your criticism seems to amount to a pure non possumus: "Mystical deliverances must be infallible revelations in every particular, or nothing. Therefore they are nothing, for anyone else than their owner." Why may they not be something, although not everything?

Your only consistent position, it strikes me, would be a dogmatic atheistic naturalism; and, without any mystical germ in us, that, I believe, is where we all should unhesitatingly be today.

Once allow the mystical germ to influence our beliefs, and I believe that we are in my position. Of course the "subliminal" theory is an inessential hypothesis, and the question of pluralism or monism is equally inessential.

I am letting loose a deluge on you! Don't reply at length, or at all. I hate to reply to anybody, and will sympathize with your silence. But I had to restate my position more clearly. Yours truly,

WM. JAMES.

The following document is not a letter, but a series of answers to a questionnaire upon the subject of religious belief, which was sent out in 1904 by Professor James B. Pratt of Williams College, and to which James filled out a reply at an unascertained date in the autumn of that year.

QUESTIONNAIRE[55]

It is being realized as never before that religion, as one of the most important things in the life both of the community and of the individual, deserves close and extended study. Such study can be of value only if based upon the personal experiences of many individuals. If you are in sympathy with such study and are willing to assist in it, will you kindly write out the answers to the following questions and return them with this questionnaire, as soon as you conveniently can, to James B. Pratt, 20 Shepard Street, Cambridge, Mass.

Please answer the questions at length and in detail. Do not give philosophical generalizations, but your own personal experience.

1. What does religion mean to you personally? Is it

(1) A belief that something exists? Yes.

(2) An emotional experience? Not powerfully so, yet a social reality.

(3) A general attitude of the will toward God or toward righteousness! It involves these.

(4) Or something else?

If it has several elements, which is for you the most important? The social appeal for corroboration, consolation, etc., when things are going wrong with my causes (my truth denied), etc.

2. What do you mean by God? A combination of Ideality and (final) efficacity.

(1) Is He a person—if so, what do you mean by His being a person? He must be cognizant and responsive in some way.

(2) Or is He only a Force? He must do.

(3) Or is God an attitude of the Universe toward you? Yes, but more conscious. "God" to me, is not the only spiritual reality to believe in. Religion means primarily a universe of spiritual relations surrounding the earthly practical ones, not merely relations of "value," but agencies and their activities. I suppose that the chief premise for my hospitality towards the religious testimony of others is my conviction that "normal" or "sane" consciousness is so small a part of actual experience. What e'er be true, it is not true exclusively, as philistine scientific opinion assumes. The other kinds of consciousness bear witness to a much wider universe of experiences, from which our belief selects and emphasizes such parts as best satisfy our needs.

How do you apprehend his relation to mankind	-Uncertain.
If your position on any of these matters is uncertain, please state the fact.

3. Why do you believe in God? Is it

(1) From some argument? Emphatically, no.

Or (2) Because you have experienced His presence? No, but rather because I need it so that it "must" be true.

Or (3) From authority, such as that of the Bible or of some prophetic person? Only the whole tradition of religious people, to which something in me makes admiring response.

Or (4) From any other reason? Only for the social reasons.

If from several of these reasons, please indicate carefully the order of their importance.

4. Or do you not so much believe in God as want to use Him? I can't use him very definitely, yet I believe. Do you accept Him not so much as a real existent Being, but rather as an ideal to live by? More as a more powerful ally of my own ideals. If you should become thoroughly convinced that there was no God, would it make any great difference in your life—either in happiness, morality, or in other respects? Hard to say. It would surely make some difference.

5. Is God very real to you, as real as an earthly friend, though different? Dimly [real]; not [as an earthly friend].

Do you feel that you have experienced His presence? If so, please describe what you mean by such an experience. Never.

How vague or how distinct is it? How does it affect you mentally and physically?

If you have had no such experience, do you accept the testimony of others who claim to have felt God's presence directly? Please answer this question with special care and in as great detail as possible. Yes! The whole line of testimony on this point is so strong that I am unable to pooh-pooh it away. No doubt there is a germ in me of something similar that makes response.

6. Do you pray, and if so, why? That is, is it purely from habit, and social custom, or do you really believe that God hears your prayers? I can't possibly pray—I feel foolish and artificial.

Is prayer with you one-sided or two-sided—i.e., do you sometimes feel that in prayer you receive something—such as strength or the divine spirit—from God? Is it a real communion?

7. What do you mean by "spirituality"? Susceptibility to ideals, but with a certain freedom to indulge in imagination about them. A certain amount of "other worldly" fancy. Otherwise you have mere morality, or "taste."

Describe a typical spiritual person. Phillips Brooks.

8. Do you believe in personal immortality? Never keenly; but more strongly as I grow older. If so, why? Because I am just getting fit to live.

9. Do you accept the Bible as authority in religious matters? Are your religious faith and your religious life based on it? If so, how would your belief in God and your life toward Him and your fellow men be affected by loss of faith in the authority of the Bible? No. No. No. It is so human a book that I don't see how belief in its divine authorship can survive the reading of it.

10. What do you mean by a "religious experience"? Any moment of life that brings the reality of spiritual things more "home" to one.