The Letters of William James, Vol. 2. William JamesЧитать онлайн книгу.

      Dear Schiller,—Did you ever hear of the famous international prize fight between Tom Sayers and Heenan the Benicia Boy, or were you too small a baby in 1857 [1860?] The "Times" devoted a couple of pages of report and one or more eulogistic editorials to the English champion, and the latter, brimming over with emotion, wrote a letter to the "Times" in which he touchingly said that he would live in future as one who had been once deemed worthy of commemoration in its leaders. After reading your review of me in the October "Mind" (which only reached me two days ago) I feel as the noble Sayers felt, and think I ought to write to Stout to say I will try to live up to such a character. My past has not deserved such words, but my future shall. Seriously, your review has given me the keenest possible pleasure. This philosophy must be thickened up most decidedly—your review represents it as something to rally to, so we must fly a banner and start a school. Some of your phrases are bully: "reckless rationalism," "pure science is pure bosh," "infallible a priori test of truth to screen us from the consequences of our choice," etc., etc. Thank you from the bottom of my heart!

      The enclosed document [a returned letter addressed to Christ Church] explains itself. The Church and the Body of Christ are easily confused and I haven't a scholarly memory. I wrote you a post-card recently to the same address, patting you on the back for your article on Immortality in the "New World." A staving good thing. I am myself to give the "Ingersoll Lecture on Human Immortality" here in November—the second lecturer on the foundation. I treat the matter very inferiorly to you, but use your conception of the brain as a sifting agency, which explains my question in the letter. Young [R. B.] Merriman is at Balliol and a really good fellow in all possible respects. Pray be good to him if he calls on you. I hope things have a peacock hue for you now that term has begun. They are all going well here. Yours always gratefully,

      To James J. Putnam

      Dear Jim,—On page 7 of the "Transcript" tonight you will find a manifestation of me at the State House, protesting against the proposed medical license bill.

      If you think I enjoy that sort of thing you are mistaken. I never did anything that required as much moral effort in my life. My vocation is to treat of things in an all-round manner and not make ex-parte pleas to influence (or seek to) a peculiar jury. Aussi, why do the medical brethren force an unoffending citizen like me into such a position? Legislative license is sheer humbug—mere abstract paper thunder under which every ignorance and abuse can still go on. Why this mania for more laws? Why seek to stop the really extremely important experiences which these peculiar creatures are rolling up?

      Bah! I'm sick of the whole business, and I well know how all my colleagues at the Medical School, who go only by the label, will view me and my efforts. But if Zola and Col. Picquart can face the whole French army, can't I face their disapproval?—Much more easily than that of my own conscience!

      You, I fancy, are not one of the fully disciplined demanders of more legislation. So I write to you, as on the whole my dearest friend hereabouts, to explain just what my state of mind is. Ever yours,

      James was not indulging in empty rhetoric when he said that his conscience drove him to face the disapproval of his medical colleagues. Some of them never forgave him, and to this day references to his "appearance" at the State House in Boston are marked by partisanship rather than understanding.

      What happened cannot be understood without recalling that thirty-odd years ago the licensing of medical practitioners was just being inaugurated in the United States. Today it is evident that everyone must be qualified and licensed before he can be permitted to write prescriptions, to sign statements upon which public records, inquests, and health statistics are to be based, and to go about the community calling himself a doctor. On the other hand, experience has proved that those people who do not pretend to be physicians, who do not use drugs or the knife, and who attempt to heal only by mental or spiritual influence, cannot be regulated by the clumsy machinery of the criminal law. But either because the whole question of medical registration was new, or because professional men are seldom masters of the science of lawmaking, the sponsors of the bills proposed to the Massachusetts Legislature in 1894 and 1898 ignored these distinctions. James did not name them, although his argument implied them and rested upon them. The bills included clauses which attempted to abolish the faith-curers by requiring them to become Doctors of Medicine. The "Spiritualists" and Christian Scientists were a numerous element in the population and claimed a religious sanction for their beliefs. The gentlemen who mixed an anti-spiritualist program in their effort to have doctors examined and licensed by a State Board were either innocent of political discretion or blind to the facts. For it was idle to argue that faith-curers would be able to continue in their own ways as soon as they had passed the medical examinations of the State Board, and that accordingly the proposed law could not be said to involve their suppression. Obviously, medical examinations were barriers which the faith-curers could not climb over. This was the feature of the proposed law which roused James to opposition, and led him to take sides for the moment with all the spokesmen of all the-isms and-opathies.

      "I will confine myself to a class of diseases" (he wrote to the Boston "Transcript" in 1894) "with which my occupation has made me somewhat conversant. I mean the diseases of the nervous system and the mind.... Of all the new agencies that our day has seen, there is but one that tends steadily to assume a more and more commanding importance, and that is the agency of the patient's mind itself. Whoever can produce effects there holds the key of the situation in a number of morbid conditions of which we do not yet know the extent; for systematic experiments in this direction are in their merest infancy. They began in Europe fifteen years ago, when the medical world so tardily admitted the facts of hypnotism to be true; and in this country they have been carried on in a much bolder and more radical fashion by all those 'mind-curers' and 'Christian Scientists' with whose results the public, and even the profession, are growing gradually familiar.

      "I assuredly hold no brief for any of these healers, and must confess that my intellect has been unable to assimilate their theories, so far as I have heard them given. But their facts are patent and startling; and anything that interferes with the multiplication of such facts, and with our freest opportunity of observing and studying them, will, I believe, be a public calamity. The law now proposed will so interfere, simply because the mind-curers will not take the examinations.... Nothing would please some of them better than such a taste of imprisonment as might, by the public outcry it would occasion, bring the law rattling down about the ears of the mandarins who should have enacted it.

      "And whatever one may think of the narrowness of the mind-curers, their logical position is impregnable. They are proving by the most brilliant new results that the therapeutic relation may be what we can at present describe only as a relation of one person to another person; and they are consistent in resisting to the uttermost any legislation that would make 'examinable' information the root of medical virtue, and hamper the free play of personal force and affinity by mechanically imposed conditions."

      James knew as well as anyone that in the ranks of the healers there were many who could fairly be described as preying on superstition and ignorance. "X– personally is a rapacious humbug" was his privately expressed opinion of one of them who had a very large following. He had no reverence for the preposterous theories with which their minds were befogged; but "every good thing like science in medicine," as he once said, "has to be imitated and grimaced by a rabble of people who would be at the required height; and the folly, humbug and mendacity is pitiful." Furthermore he saw a quackery quite as odious and much more dangerous than that of the "healers" in the patent-medicine business, which was allowed to advertise its lies and secret nostrums in the newspapers and on the bill-boards, and which flourished behind the counter of every apothecary and village store-keeper at that time. (The Federal Pure Food and Drug Act was still many years off.)

      The spokesmen of the medical profession were ignoring what he believed to be instructive phenomena. "What the real interests of medicine require is that mental therapeutics should not be stamped out, but studied, and its laws ascertained. For that the mind-curers must at least be suffered to make their experiments. If they cannot interpret their results