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| Samuel Johnson |
This quality of looking forward into futurity seems the unavoidable condition of a being, whose motions are gradual, and whose life is progressive: as his powers are limited, he must use means for the attainment of his ends, and intend first what he performs last; as by continual advances from his first stage of existence, he is perpetually varying the horizon of his prospects, he must always discover new motives of action, new excitements of fear, and allurements of desire.
What I would like to do is use the time that is coming now to talk about some things that have come to mind. We’re in such a hurry most of the time we never get much chance to talk. The result is a kind of endless day-to-day shallowness, a monotony that leaves a person wondering years later where all the time went and sorry that it’s all gone. Now that we do have some time, and know it, I would like to use the time to talk in some depth about things that seem important.
There is never much point, whether in aesthetic or philosophic criticism, in arguing for coherent patterns of thought in the life’s work of a thinker or a poet. The history of all thought is broken up into new starts, blind alleys, reactionary retreats, fake advances, whether in one person’s work or in a collective movement. Yet in a life, as in an epoch, we search out form and direction. A biography is an attempt to place a life against a moral horizon, to frame it with its recognisable landmarks and pathways. One such framing was for Collingwood the long journey to make philosophy and history synonymous.
[Collingwood] also distinguishes between amusement art and art as magic, a useful and long-standing device whereby the magical acts (or arts) “generate in the agent . . . certain emotions considered necessary . . . for the work of living . . . the function of magic is to develop and conserve morale, or [when pointed at one’s enemies] to damage it.”
It is only when a man’s historical consciousness has reached a certain point of maturity that he realizes how very different have been the ways in which different sets of people have thought. When a man first begins looking into absolute presuppositions it is likely that he will begin by looking into those which are made in his own time by his own countrymen, or at any rate by persons belonging to some group of which he is a member. This, of course, is already an historical inquiry. But various prejudices current at various times which I will not here enumerate have tended to deceive such inquirers into thinking that the conclusions they have reached will hold good far beyond the limits of that group and that time. They may even imagine that an absolute presupposition discovered within these limits can be more or less safely ascribed to all human beings everywhere and always.
Time and again, the same pattern emerged. Those who spent a higher percentage of their income on others were far happier than those who spent it on themselves.
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