Memories and Studies. William JamesЧитать онлайн книгу.
a congenial residence.
Twice I went up with T. D. to open the place in April. I remember leaving his fireside one night with three ladies who were also early comers, and finding the thermometer at 8 degrees Fahrenheit and a tremendous gale blowing the snow about us. Davidson loved these blustering vicissitudes of climate. In the early years the brook was never too cold for him to bathe in, and he spent days in rambling over the hills and up the glens and through the forest.
His own cottage was full of books whose use was free to all who visited the settlement. It stood high on a hill in a grove of silver-birches and looked upon the Western Mountains; and it always seemed to me an ideal dwelling for such a bachelor-scholar. Here in May and June he became almost one with the resurgent vegetation. Here, in October, he was a witness of the jewelled pageant of the dying foliage, and saw the hillsides reeking, as it were, and aflame with ruby and gold and emerald and topaz. One September day in 1900, at the "Kurhaus" at Nauheim, I took up a copy of the Paris New York Herald, and read in capitals: "Death of Professor Thomas Davidson." I had well known how ill he was, yet such was his vitality that the shock was wholly unexpected. I did not realize till that moment how much that free companionship with him every spring and autumn, surrounded by that beautiful nature, had signified to me, or how big a piece would be subtracted from my life by its cessation.
Davidson's capacity for imparting information seemed endless. There were few subjects, especially "humanistic" subjects, in which at some time or other he had not taken an interest; and as everything that had ever touched him was instantaneously in reach of his omnipotent memory, he easily became a living dictionary of reference. As such all his friends were wont to use him. He was, for example, never at a loss to supply a quotation. He loved poetry passionately, and the sympathetic voice with which he would recall page after page of it—English, French, German, or Italian—is a thing always to be remembered. But notwithstanding the instructive part he played in every conceivable conversation, he was never prolix, and he never "lectured."
From Davidson I learned what immunities a perfect memory bestows upon one. I never could discover when he amassed his learning for he never seemed "occupied." The secret of it was that any odd time would do, for he never had to acquire a thing twice over. He avoided stated hours of work on principle. Reprehending (mildly) a certain chapter of my own on "Habit," he said that it was a fixed rule with him to form no regular habits. When he found himself in danger of settling into even a good one, he made a point of interrupting it. Habits and methods make a prisoner of a man, destroy his readiness, keep him from answering the call of the fresh moment. Individualist à outrance, Davidson felt that every hour was an unique entity, to whose claims one should lie open. Thus he was never abstracted or preoccupied, but always seemed, when with you, as if you were the one person whom it was then right to attend to.
It was this individualistic religion that made T. D., democrat as he nevertheless was, so hostile to all socialisms and administrative panaceas. Life must be flexible. You ask for a free man, and these Utopias give you an "interchangeable part," with a fixed number, in a rule-bound organism. The real thing to aim at is liberation of the inner interests. Give man possession of a soul, and he will work out his own happiness under any set of conditions. Accordingly, when, in the penultimate year of his life, he proposed his night-school to a meeting of young East-Side workingmen in New York, he told them that he had no sympathy whatever with the griefs of "labor," that outward circumstances meant nothing in his eyes; that through their individual wills and intellects they could share, just as they were, in the highest spiritual life of humanity, and that he was there to help them severally to that privilege.
The enthusiasm with which they responded speaks volumes, both for his genius as a teacher and for the sanity of his position. A small posthumous book of articles by Davidson and of letters written from Glenmore to his class, just published, with an introduction by his disciple Professor Bakewell,7 gives a full account of the experiment, and ought to stand as a model and inspirer to similar attempts the world over. Davidson's idea of the universe was that of a republic of immortal spirits, the chief business of whom in their several grades of existence, should be to know and love and help one another. "Creeds are nothing, life is everything. . . . You can do far more by presenting to the world the example of noble social relations than by enumerating any set of principles. Know all you can, love all you can, do all you can—that is the whole duty of man. . . . Be friends, in the truest sense, each to the other. There is nothing in all the world like friendship, when it is deep and real. . . . The divine . . . is a republic of self-existent spirits, each seeking the realization of its ideas through love, through intimacy with all the rest, and finding its heaven in such intimacy."
We all say and think that we believe this sort of thing; but Davidson believed it really and actively, and that made all the difference. When the young wage-earners whom he addressed found that here was a man of measureless learning ready to give his soul to them as if he had nothing else to do with it, life's ideal possibilities widened to their view. When he was taken from them, they founded in New York the Thomas Davidson Society, for study and neighborhood work, which will probably become perpetual, and of which his epistles from Glenmore will be the rule, and keep the standards set by him from degenerating—unless, indeed, the Society should some day grow too rich, of which there is no danger at present, and from which may Heaven long preserve it. In one of his letters to the Class, Davidson sums up the results of his own experience of life in twenty maxims, as follows:
1. Rely upon your own energies, and do not wait for, or depend on other people.
2. Cling with all your might to your own highest ideals, and do not be led astray by such vulgar aims as wealth, position, popularity. Be yourself.
3. Your worth consists in what you are, and not in what you have. What you are will show in what you do.
4. Never fret, repine, or envy. Do not make yourself unhappy by comparing your circumstances with those of more fortunate people; but make the most of the opportunities you have. Employ profitably every moment.
5. Associate with the noblest people you can find; read the best books; live with the mighty. But learn to be happy alone.
6. Do not believe that all greatness and heroism are in the past. Learn to discover princes, prophets, heroes, and saints among the people about you. Be assured they are there.
7. Be on earth what good people hope to be in heaven.
8. Cultivate ideal friendships, and gather into an intimate circle all your acquaintances who are hungering for truth and right. Remember that heaven itself can be nothing but the intimacy of pure and noble souls.
9. Do not shrink from any useful or kindly act, however hard or repellent it may be. The worth of acts is measured by the spirit in which they are performed.
10. If the world despise you because you do not follow its ways, pay no heed to it. But be sure your way is right.
11. If a thousand plans fail, be not disheartened. As long as your purposes are right, you have not failed.
12. Examine yourself every night, and see whether you have progressed in knowledge, sympathy, and helpfulness during the day. Count every day a loss in which no progress has been made.
13. Seek enjoyment in energy, not in dalliance. Our worth is measured solely by what we do.
14. Let not your goodness be professional; let it be the simple, natural outcome of your character. Therefore cultivate character.
15. If you do wrong, say so, and make what atonement you can. That is true nobleness. Have no moral debts.
16. When in doubt how to act, ask yourself, What does nobility command? Be on good terms with yourself.
17. Look for no reward for goodness but goodness itself. Remember heaven and hell are utterly immoral institutions, if they are meant as reward and punishment.
18. Give whatever countenance and help you can to every movement and institution that is working for good. Be not sectarian.
19. Wear no placards, within or without. Be human fully.
20. Never be satisfied until you have understood the meaning of the world, and the purpose of our own life, and have reduced your world to a rational
"The Education of the Wage-Earners." Boston, Ginn & Company, 1904.