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CHAPTER XII FLUX AND CONSTANCY IN HUMAN NATURE A conception of something called human nature arises not unnaturally on observing the passions of men, passions which under various disguises seem to reappear in all ages and countries. The tendency of Greek philosophy, with its insistence on general concepts, was to define this idea of human nature still further and to encourage the belief that a single and identical essence, present in all men, determined their powers and ideal destiny. Christianity, while it transposed the human ideal and dwelt on the superhuman affinities of man, did not abandon the notion of a specific humanity. On the contrary, such a notion was implied in the Fall and Redemption, in the Sacraments, and in the universal validity of Christian doctrine and precept. For if human nature were not one, there would be no propriety in requiring all men to preserve unanimity in faith or conformity in conduct. Human nature was likewise the entity which the English psychologists set themselves to describe; and Kant was so entirely dominated by the notion of a fixed and universal human nature that its constancy, in his opinion, was the source of all natural as well as moral laws. Had he doubted for a moment the stability of human nature, the foundations of his system would have fallen out; the forms of perception and thought would at once have lost their boasted necessity, since tomorrow might dawn upon new categories and a modified a priori intuition of space or time; and the avenue would also have been closed by which man was led, through his unalterable moral sentiments, to assumptions about metaphysical truths. The force of this long tradition has been broken, however, by two influences of great weight in recent times, the theory of evolution and the revival of pantheRespectable tradition that human nature is fixed. Contrary currents of opinion. Reason in Common Sense 164 ism. The first has reintroduced flux into the conception of existence and the second into the conception of values. If natural species are fluid and pass into one another, human nature is merely a name for a group of qualities found by chance in certain tribes of animals, a group to which new qualities are constantly tending to attach themselves while other faculties become extinct, now in whole races, now in sporadic individuals. Human nature is therefore a variable, and its ideal cannot have a greater constancy than the demands to which it gives expression. Nor can the ideal of one man or one age have any authority over another, since the harmony existing in their nature and interests is accidental and each is a transitional phase in an indefinite evolution. The crystallisation of moral forces at any moment is consequently to be explained by universal, not by human, laws; the philosopher’s interest cannot be to trace the implications of present and unstable desires, but rather to discover the mechanical law by which these desires have been generated and will be transformed, so that they will change irrevocably both their basis and their objects. To this picture of physical instability furnished by popular science are to be added the mystical self-denials involved in pantheism. These come to reinforce the doctrine that human nature is a shifting thing with the sentiment that it is a finite and unworthy one: for every determination of being, it is said, has its significance as well as its origin in the infinite continuum of which it is a part. Forms are limitations, and limitations, according to this philosophy, would be defects, so that man’s only goal would be to escape humanity and lose himself in the divine nebula that has produced and must invalidate each of his thoughts and ideals. As there would be but one spirit in the world, and that infinite, so there would be but one ideal and that indiscriminate . The despair which the naturalist’s view of human instability might tend to produce is turned by this mystical initiation into a sort of ecstasy; and the deluge of conformity suddenly submerges that Life of Reason which science seemed to condemn to gradual extinction. Reason is a human function. Though the name of reason has been applied to various alleged principles of cosmic life, vital or dialectical, these principles all lack the essence of rationality, in that they are not conscious movements toward satisfaction, not, in other words, moral and beneficent principles at all. Be the instability of human nature what...

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