1 00:00:00,200 --> 00:00:07,879 Chapter thirteen. The passions. Arising from the most elemental instinctive emotions, we 2 00:00:07,960 --> 00:00:13,880 find what may be termed the passions. By the term passion is meant those 3 00:00:13,880 --> 00:00:20,039 strong feelings in which the elemental selfish instincts are manifested in relation to other persons, 4 00:00:20,359 --> 00:00:25,480 either in the phase of attraction or repulsion. In this class we find 5 00:00:25,519 --> 00:00:30,039 the elementary phases of love and the feelings of hate, anger, jealousy, 6 00:00:30,480 --> 00:00:37,079 revenge, etc. This class of emotions usually manifests violently as compared with the 7 00:00:37,119 --> 00:00:43,840 other emotions. The passions generally arise from self preservation, race preservation and reproduction, 8 00:00:44,439 --> 00:00:49,600 self interest, self aggrandizement, etc. And may be regarded as a 9 00:00:49,640 --> 00:00:55,679 more complex phase of the elemental instinctive emotions. The elemental instinctive emotions of self 10 00:00:55,719 --> 00:01:00,439 preservation and self comfort cause the individual to experience, in manner manifest the passional 11 00:01:00,479 --> 00:01:07,000 emotions of desire for combat, anger, hate, revenge, et cetera. 12 00:01:07,599 --> 00:01:11,319 While instinctive emotions leading to reproduction and continuance of the race give rise to the 13 00:01:11,359 --> 00:01:18,079 passional emotions of sexual love, jealousy, et cetera. The desire to attract 14 00:01:18,159 --> 00:01:23,040 the other sex increases ambition, vanity, love of display and other feelings. 15 00:01:25,439 --> 00:01:30,079 It is only when this class of emotions blends with the higher emotions that the 16 00:01:30,079 --> 00:01:36,200 passions become purified and refined. But it must not be forgotten that these emotions 17 00:01:36,280 --> 00:01:40,000 were very necessary for the welfare of the race in the early stage in its 18 00:01:40,040 --> 00:01:44,560 evolution, and that they still play an active part in human life under the 19 00:01:44,599 --> 00:01:49,840 greater or less restraint imposed by civilized society. Nor should it be forgotten that 20 00:01:49,879 --> 00:01:57,640 Tromley's emotions have evolved the highest love of one human being for another from instinctive 21 00:01:57,799 --> 00:02:02,359 sexual love, and the racial in soccertinct have developed the higher affection of man 22 00:02:02,480 --> 00:02:08,199 for woman and woman for man in all their beautiful manifestations, and the love 23 00:02:08,280 --> 00:02:12,960 of the parent for the child, and the love of the child for the 24 00:02:13,039 --> 00:02:17,680 parent. The first manifestation of altruism arises in the love of the living creature 25 00:02:17,800 --> 00:02:22,639 for its mate, and in the love of the parents for their offspring. 26 00:02:23,319 --> 00:02:27,840 In certain forms of life, where the association of the sexes is merely for 27 00:02:27,919 --> 00:02:31,800 the moment and is not followed by protection, mutual aid, and companionship, 28 00:02:32,479 --> 00:02:38,520 there is found an absence of mutual affection of any kind, the only feeling 29 00:02:38,840 --> 00:02:44,080 being an elemental reproductive instinct, bringing the male and female together for the moment, 30 00:02:44,680 --> 00:02:50,080 an almost purely reflex activity. In the same way in the cases of 31 00:02:50,159 --> 00:02:53,800 certain animals the rattlesnake, for instance, in which the young are able to 32 00:02:53,840 --> 00:03:00,120 protect themselves from birth, there is seen a total absence of parental affection or 33 00:03:00,159 --> 00:03:06,800 the return thereof human love between the sexes in its higher and lower degrees is 34 00:03:06,800 --> 00:03:10,439 a natural evolution from passional emotion of a low order. Due to the growth 35 00:03:10,479 --> 00:03:15,919 of social, ethical, moral, and esthetic emotion arising from the necessities the 36 00:03:15,960 --> 00:03:23,400 increasing complexity and development of human life, the simpler forms of passional emotion are 37 00:03:23,439 --> 00:03:30,680 almost entirely instinctive in their manifestation. Indeed, in many cases there appears to 38 00:03:30,719 --> 00:03:35,759 be but little more than a high form of reflex nervous action. The following 39 00:03:35,759 --> 00:03:39,560 words of William James give us an interesting view of this fact of life. 40 00:03:39,639 --> 00:03:45,120 The cat runs after the mouse runs or shows fight before. The dog, 41 00:03:45,599 --> 00:03:51,120 avoids falling from walls and trees, shuns fire and water, not because he 42 00:03:51,199 --> 00:03:54,719 has any notion either of life or of death, or of self preservation. 43 00:03:55,599 --> 00:04:00,599 He acts in each case separately and simply because he cannot help it. Being 44 00:04:00,639 --> 00:04:05,840 so framed that when that particular running thing called a mouse appears in his field 45 00:04:05,919 --> 00:04:13,120 of vision, he must pursue that when that particular barking an obstreperous thing called 46 00:04:13,120 --> 00:04:16,759 a dog appears there, he must retire, if at a distance, and 47 00:04:16,879 --> 00:04:23,120 scratch if close by. That he must withdraw his feet from water and his 48 00:04:23,240 --> 00:04:28,120 face from flame, et cetera. Now, why do the various animals do 49 00:04:28,279 --> 00:04:32,160 what seem to us such strange things in the presence of such outlandish stimuli? 50 00:04:33,000 --> 00:04:38,800 Why does the hen, for instance, submit herself to the tedium of incubating 51 00:04:38,920 --> 00:04:43,879 such a fearfully uninteresting set of objects as a nest full of eggs? Unless 52 00:04:43,920 --> 00:04:47,600 she have some sort of prophetic inkling of the result, the only answer is 53 00:04:47,959 --> 00:04:53,439 ad hominem. We can only interpret the instinct of brutes by what we know 54 00:04:53,600 --> 00:04:59,160 of instincts in ourselves. Why do men always lie down when they can on 55 00:04:59,319 --> 00:05:03,319 soft beds rather than non soft floors. Why do they sit around a stove 56 00:05:03,560 --> 00:05:10,079 on a cold day. Why in a room do they place themselves ninety nine 57 00:05:10,120 --> 00:05:14,800 times out of a hundred, with their faces towards the middle rather than to 58 00:05:14,879 --> 00:05:18,959 the wall. Why does the maiden interest the youth so much that everything about 59 00:05:19,040 --> 00:05:25,600 us seems more important and significant than anything else in the world. Nothing more 60 00:05:25,639 --> 00:05:30,360 can be said than that these are human ways, and that every creature likes 61 00:05:30,360 --> 00:05:33,279 its own ways and takes to following them. As a matter of course, 62 00:05:34,120 --> 00:05:40,000 science may come and consider these ways and find that most of them are useful. 63 00:05:40,680 --> 00:05:43,920 But it is not for the sake of their utility that they are followed, 64 00:05:44,240 --> 00:05:46,439 but because, at the moment of following them, we feel that it 65 00:05:46,519 --> 00:05:51,399 is the only appropriate and natural thing to do. Not one man in a 66 00:05:51,480 --> 00:05:57,240 million, when taking his dinner, ever thinks of its utility. He eats 67 00:05:57,439 --> 00:06:01,439 because the food tastes good and makes him want more. If you should ask 68 00:06:01,560 --> 00:06:06,160 him why he wants to eat more of what tastes like that, instead of 69 00:06:06,199 --> 00:06:11,279 revering you as a philosopher, he'll probably laugh at you for a fool, 70 00:06:12,920 --> 00:06:17,600 James continues. It takes, in short, what Berkeley called a mind debauched 71 00:06:17,639 --> 00:06:23,680 by learning to carry the process of making the natural seem strange so far as 72 00:06:23,720 --> 00:06:29,120 to ask the why of any instinctive human act. To the metaphysician alone, 73 00:06:29,199 --> 00:06:33,720 can such questions arise as why do we smile when pleased and not scowl? 74 00:06:34,480 --> 00:06:39,319 Why are we unable to talk to a crowd as to a single friend. 75 00:06:40,240 --> 00:06:45,199 Why does the particular maiden turn our wits upside down? The common man can 76 00:06:45,279 --> 00:06:49,360 only say, of course we smile. Of course our heart palpitates at the 77 00:06:49,399 --> 00:06:55,279 sight of the crowd. Of course we love the maiden, that beautiful soul, 78 00:06:55,480 --> 00:07:00,160 clad in that perfect form, so palpably and flagrantly made from all eternity 79 00:07:00,279 --> 00:07:05,720 to be loved. And so probably does each animal feel about the particular things 80 00:07:05,759 --> 00:07:11,399 it tends to do in the presence of particular objects, They too, are 81 00:07:11,519 --> 00:07:16,399 aup priori syntheses. To the lion. It is the lioness which is made 82 00:07:16,439 --> 00:07:21,639 to be loved to the bear, the she bear to the broody hen the 83 00:07:21,720 --> 00:07:26,439 notion would seem monstrous that there should be a creature in the world to whom 84 00:07:26,480 --> 00:07:30,279 a nest full of eggs was not the utterly fascinating precious and never to be 85 00:07:30,360 --> 00:07:35,199 much sat upon object which it is to her. Thus we may be sure 86 00:07:35,560 --> 00:07:42,040 that, however mysterious some animal's instincts may appear to us, our instincts will 87 00:07:42,079 --> 00:07:46,199 appear no less mysterious to them. And we may conclude that to the animal 88 00:07:46,240 --> 00:07:50,879 which you bays it, every impulse in every step of that instinct shines with 89 00:07:50,959 --> 00:07:57,759 its own sufficient light, and seems at the moment the only externally right and 90 00:07:57,839 --> 00:08:01,199 proper thing to do. It may be one for its own sake exclusively. 91 00:08:03,759 --> 00:08:07,319 One has very little need, as a rule to develop the passional emotions. 92 00:08:07,920 --> 00:08:13,240 Instinct has taken pretty good care that we shall have our share of this class 93 00:08:13,279 --> 00:08:18,000 of feelings. But there is a need to train, restrain, govern and 94 00:08:18,120 --> 00:08:22,560 control these emotions, for the conditions which brought about their original being have changed. 95 00:08:24,240 --> 00:08:28,839 Our social conventions require that we should subordinate these passional feelings to some extent 96 00:08:30,000 --> 00:08:35,799 at least. Society insists that we must restrict our love impulses to certain limits 97 00:08:35,080 --> 00:08:39,960 and to certain quarters, and that we subdue our anger and hate except toward 98 00:08:41,000 --> 00:08:45,000 the enemies of our land, the disturb us a public peace, and the 99 00:08:45,120 --> 00:08:50,720 menaces of the social conventions of our time and land. The public welfare requires 100 00:08:50,799 --> 00:08:56,039 that we inhibit our fighting impulses, except in cases of self defense or war. 101 00:08:56,879 --> 00:09:01,200 Public policy requires that we keep our ambitions with with then reasonable limits, 102 00:09:01,600 --> 00:09:07,240 which limits change from time to time. Of course, in short, society 103 00:09:07,279 --> 00:09:11,480 has stepped in and insisted that man as a social being must not only acquire 104 00:09:11,519 --> 00:09:18,960 a social conscience, but must also develop sociable emotions and inhibit his unsociable ones. 105 00:09:18,799 --> 00:09:26,120 The evolution of man's nature has caused him unconsciously to modify his elemental instinctive 106 00:09:26,320 --> 00:09:31,080 passional emotions and subordinate them to the dictates of social, ethical, moral, 107 00:09:31,440 --> 00:09:37,960 and esthetic feelings and ideals, and to intellectual considerations. Even the original elemental 108 00:09:39,000 --> 00:09:43,840 instincts of the lower animals have been modified by reason of the social requirements of 109 00:09:43,879 --> 00:09:48,399 the pack, herd or drove, until a modified instinct is now the ruling 110 00:09:48,519 --> 00:09:56,440 force. The general principles of emotional control, restraint, and mastery, as 111 00:09:56,480 --> 00:10:01,679 given in a preceding chapter, are applicable to the particular class emotions now under 112 00:10:01,679 --> 00:10:07,559 consideration here. One, by refraining from a physical expression, one may at 113 00:10:07,679 --> 00:10:15,000 least partially inhibit the emotion. Two, By refusing to create the habit, 114 00:10:15,639 --> 00:10:20,440 one may more easily manifest control. Three. By refusing to dwell upon the 115 00:10:20,519 --> 00:10:26,559 idea or mental picture of the exciting object, one may lessen the stimulus. 116 00:10:26,519 --> 00:10:33,279 Four. By cultivating the opposite class of emotions, one may inhibit any class 117 00:10:33,279 --> 00:10:39,399 of feeling. Five. And finally, by acquiring a control of the attention 118 00:10:39,879 --> 00:10:43,080 by means of the will, one has the reins firmly in hand, and 119 00:10:43,120 --> 00:10:50,639 may drive or hold back the steeds of passion as he wills. The passions 120 00:10:50,639 --> 00:10:56,320 are like fiery horses, useful if well under control, but most dangerous if 121 00:10:56,360 --> 00:11:00,639 the control is lost. The ego is the driver, the will, his 122 00:11:00,799 --> 00:11:05,360 hands, attention, the reins habit the bit, and the passions the horses. 123 00:11:07,159 --> 00:11:11,240 To drive the charity of life under social conditions, the eger must have 124 00:11:11,320 --> 00:11:16,399 strong hands will to tighten or loosen the reins of attention. He must also 125 00:11:16,480 --> 00:11:22,080 employ a well designed and shaped bit of habit. Without strong hands, good 126 00:11:22,240 --> 00:11:28,240 rains, and well adjusted bit, the fiery steeds of passion may gain control 127 00:11:28,679 --> 00:11:33,600 and running away dashed the chariot in its driver over the precipice and on to 128 00:11:33,679 --> 00:11:43,879 the jagged rocks below. End of Chapter thirteen. Chapter fourteen The social emotions. 129 00:11:46,519 --> 00:11:50,440 As man became a social animal, he developed new trays of character, 130 00:11:50,919 --> 00:11:56,240 new habits of action, new ideals, new customs, and consequently new emotions. 131 00:11:56,919 --> 00:12:03,720 Emotions long entertained and long manifested by the race become more or less instinctive 132 00:12:03,039 --> 00:12:09,639 and are passed along in the form of either a inherited stimulus akin to but 133 00:12:09,799 --> 00:12:16,799 less in degree and force than the more elemental emotions or b of inherited tendency 134 00:12:16,799 --> 00:12:24,399 to manifest the acquired emotional feeling upon the presentation of sufficiently strong stimuli. Hence 135 00:12:24,440 --> 00:12:31,759 arises that which we have called the social emotions. Under the classification of the 136 00:12:31,840 --> 00:12:37,399 social emotions are those acquired tendencies of action and feeling of the race which are 137 00:12:37,480 --> 00:12:41,799 more or less altruistic, and are concerned with the welfare of others and one's 138 00:12:41,879 --> 00:12:48,720 duties and obligations towards society and our fellow men. In this class are to 139 00:12:48,720 --> 00:12:52,759 be found the emotions which impel us to perform what we consider or feel to 140 00:12:52,799 --> 00:12:58,519 be our duty toward our neighbours, and our obligations and duty toward the state, 141 00:12:58,919 --> 00:13:01,799 as expressed in os its laws, the customs of men of our country, 142 00:13:03,279 --> 00:13:07,720 or the ideals of the community. In another phase, it manifests a 143 00:13:07,840 --> 00:13:13,679 sympathy, fallow feeling, and kindness in general. In its first phase, 144 00:13:13,759 --> 00:13:20,039 we find civic virtue, law abiding inclination, honesty, square dealing, and 145 00:13:20,120 --> 00:13:24,240 patriotism. In its second phase, we find sympathy for others, charity, 146 00:13:24,759 --> 00:13:31,360 mutual aid, the alleviation of poverty and suffering, the erection of asylums for 147 00:13:31,559 --> 00:13:35,600 orphans and the aged, hospitals for the sick, and the formation of societies 148 00:13:35,720 --> 00:13:41,840 for general charitable work. In many cases, we find the social, ethical 149 00:13:41,879 --> 00:13:48,639 and moral emotions closely allied with religious emotion, and by many these are supposed 150 00:13:48,679 --> 00:13:52,919 to be practically identical, but there is a vast difference in spite of their 151 00:13:52,960 --> 00:13:58,120 frequent association. For instance, we find many persons of high civic virtue, 152 00:13:58,399 --> 00:14:05,399 of exalting moral ideals and manifesting ethical qualities of the most advanced type, who 153 00:14:05,480 --> 00:14:09,519 are lacking in the ordinary religious feelings. On the other hand, we too 154 00:14:09,559 --> 00:14:16,799 frequently find persons professing great religious zeal and apparently experiencing the most intense religious emotional 155 00:14:16,840 --> 00:14:22,200 feeling, who are efficient in social, civic, ethical, and moral qualities 156 00:14:22,480 --> 00:14:28,039 in the best sense of these terms. The aim of all religion worthy of 157 00:14:28,080 --> 00:14:31,840 the name, however, is to encourage ethical and moral as well as religious 158 00:14:31,879 --> 00:14:39,960 emotions. We must here make the distinction between those manifesting the actions termed ethical 159 00:14:39,000 --> 00:14:43,519 and moral because they feel that way, and those who merely comply with the 160 00:14:43,519 --> 00:14:50,200 conventional requirements because they fear the consequences of their violation. The first class have 161 00:14:50,279 --> 00:14:56,159 the true social, ethical and moral feelings, tastes, ideals, and inclinations, 162 00:14:56,720 --> 00:15:03,519 while the second manifest merely the element feelings of self preservation and selfish prudence. 163 00:15:03,480 --> 00:15:09,279 The first class are good because they feel that way and find it natural 164 00:15:09,480 --> 00:15:13,399 to be so, while the others are good merely because they have to be 165 00:15:13,919 --> 00:15:20,120 or be punished by legal penalty or public opinion, loss of prestige, loss 166 00:15:20,159 --> 00:15:26,519 of financial support, et cetera. The social, moral, and ethical emotions 167 00:15:26,799 --> 00:15:31,320 are believed to have arisen in the race by reason of the association of individuals 168 00:15:31,320 --> 00:15:35,159 and communities, and the rise of the necessity for mutual aid and forbearance. 169 00:15:37,039 --> 00:15:41,639 Even many of the species of the lower animals have social, moral or ethical 170 00:15:41,679 --> 00:15:46,720 codes of their own, based on the experience of the species or family in 171 00:15:46,799 --> 00:15:52,639 fractions of which they punish severely. In the same way, sympathy and the 172 00:15:52,679 --> 00:15:58,919 altruistic feelings are supposed to have arisen. The community of interest and understanding in 173 00:15:58,000 --> 00:16:03,399 the tribe, family, or clan brought not only the feeling of natural defense 174 00:16:03,440 --> 00:16:08,960 and protection, but also the finer in a sympathetic feeling of the pains and 175 00:16:10,039 --> 00:16:15,080 sufferings of their associates. This, in the progress of the race, has 176 00:16:15,120 --> 00:16:22,279 developed into broader and more complex ideals and feelings. Theology explains the moral feelings 177 00:16:22,279 --> 00:16:26,720 as resulting from conscience, which it holds to be a special faculty of the 178 00:16:26,840 --> 00:16:33,039 mind or soul divinely given. Science, while emitting the existence of the state 179 00:16:33,080 --> 00:16:37,799 of feelings which we call conscience, denies its supernatural origin and ascribes it to 180 00:16:37,879 --> 00:16:45,919 the result of evolution, heredity, experience, education, and suggestion. Conscience, 181 00:16:45,200 --> 00:16:51,879 according to science, is a compound of intellectual and emotional states. Conscience 182 00:16:51,960 --> 00:16:56,879 is not an invariable or infallible guide, but depends entirely upon the heredity, 183 00:16:56,200 --> 00:17:03,360 education, experience, and environment of the individual. It accompanies the moral and 184 00:17:03,399 --> 00:17:07,400 ethical codes of the race, which vary with time and with country. Actions 185 00:17:07,400 --> 00:17:14,519 which were thought right a century ago are condemned now. Likewise, things condemned 186 00:17:14,519 --> 00:17:19,319 a century ago are thought right now. What is commended in Turkey is condemned 187 00:17:19,359 --> 00:17:26,400 in England, and vice versa. Moral tastes and ideals, like esthetic ones, 188 00:17:26,640 --> 00:17:30,359 vary with time and country. There is no absolute code which has always 189 00:17:30,440 --> 00:17:36,559 been true in all places. There is an evolution in the ideals of morals 190 00:17:36,559 --> 00:17:41,240 and ethics, as in everything else, and conscience and the moral and ethical 191 00:17:41,279 --> 00:17:48,759 emotions accompany the changing ideals. Many of the moral and ethical principles originally arose 192 00:17:48,799 --> 00:17:53,279 from necessity or utility, but have since developed into natural, spontaneous feeling on 193 00:17:53,359 --> 00:17:57,960 the part of the race. It is held that the race is rapidly developing 194 00:17:59,039 --> 00:18:03,319 a social conscience which will cause the wiping out of many social conditions which are 195 00:18:03,400 --> 00:18:08,759 now the disgrace of civilization. It is predicted that in time the race will 196 00:18:08,799 --> 00:18:15,359 look back upon the existence of poverty in our civilization, as our generation now 197 00:18:15,400 --> 00:18:19,359 looks back upon the existence of slavery, imprisonment for debt, capital punishment for 198 00:18:19,440 --> 00:18:22,960 the theft of a loaf of bread, the killing of prisoners of war, 199 00:18:23,279 --> 00:18:29,839 et cetera. It is thought that in time wars of conquest will be deemed 200 00:18:29,839 --> 00:18:33,039 as utterly immoral as to day is regarded the murder of a body of men 201 00:18:33,440 --> 00:18:38,480 by a band of pirates or bandits. In the same way, the economic 202 00:18:38,519 --> 00:18:44,599 slavery of today will be seen as immoral as now seems the physical slavery of 203 00:18:44,640 --> 00:18:49,079 the past. In not far distant time, it will seem incredible that society 204 00:18:49,119 --> 00:18:52,480 could ever have allowed one of its members to die of hunger in the streets, 205 00:18:52,960 --> 00:18:57,440 or of poverty and inattention in the sick room of the hovel. Not 206 00:18:57,480 --> 00:19:03,839 only will the ideals and feeling of ethical and moral responsibility change and evolve, 207 00:19:03,279 --> 00:19:08,960 but the feelings of personal sympathy will evolve in accordance therewith at least such is 208 00:19:10,000 --> 00:19:15,640 the dream and prophecy of some of the world's greatest thinkers. The social, 209 00:19:15,720 --> 00:19:19,440 ethical, and moral emotions may be developed by a study of the evolution and 210 00:19:19,519 --> 00:19:23,559 meaning of society on the one hand, and a perception of the condition of 211 00:19:23,599 --> 00:19:29,640 the lives of less fortunate individuals on the other. The first will awaken new 212 00:19:29,680 --> 00:19:34,680 ideas of the history and real meaning of social association and mutual intercourse, and 213 00:19:34,720 --> 00:19:41,559 will develop a new sense of responsibility, duty, and civic and social pride. 214 00:19:41,680 --> 00:19:45,960 The second will awaken understanding and sympathy and a desire to do what one 215 00:19:47,039 --> 00:19:51,680 can to help those who are the underdog, and also to bring about a 216 00:19:51,720 --> 00:19:56,400 better state of affairs. In general. The study of history and civilization, 217 00:19:56,000 --> 00:20:02,039 of sociology and civics will do much in the fees first direction. The study 218 00:20:02,079 --> 00:20:07,160 of human kind and its life problems and conditions will do the same thing in 219 00:20:07,200 --> 00:20:11,319 the second case. In both cases, there will be awakened a new sense 220 00:20:11,480 --> 00:20:18,400 of right and wrong, a new conception of aught and aught not regarding one's 221 00:20:18,400 --> 00:20:23,319 relations to the race, society, and his fellow beings. Let no one 222 00:20:23,400 --> 00:20:29,680 deceive himself or herself by the smug assumption that the race is entirely emerged from 223 00:20:29,680 --> 00:20:34,359 barbarism and is now on the top wave of civilization. The truth, as 224 00:20:34,400 --> 00:20:40,680 known to all careful and conscientious thinkers, is that we are but half civilized, 225 00:20:41,039 --> 00:20:45,640 if indeed that much. Many of our customs and conventions are those of 226 00:20:45,640 --> 00:20:52,759 a half barbarous people. Our ideals are low, our customs often vile. 227 00:20:52,640 --> 00:20:56,880 We lack not only high ideals, but in many cases we show a lack 228 00:20:56,920 --> 00:21:03,799 of sanity in our social convention. But evolution is moving slowly ahead. A 229 00:21:03,839 --> 00:21:07,279 better day is dawning. The signs are in the air to be seen by 230 00:21:07,319 --> 00:21:12,680 all thoughtful men. Civilization is climbing the ladder, aided by the evolution of 231 00:21:12,720 --> 00:21:18,519 the social, ethical, un moral emotions and the development of the intellect. 232 00:21:19,039 --> 00:21:23,039 In connection with this phase of the emotions, we invite the student to consider 233 00:21:23,079 --> 00:21:29,839 the following excellent words of Professor Davidson in his History of Greek education. It 234 00:21:29,920 --> 00:21:33,759 is not enough for a man to understand the conditions of rational life in his 235 00:21:33,839 --> 00:21:38,799 own time, he must likewise love these conditions and hate whatever leads a life 236 00:21:40,039 --> 00:21:45,039 of an opposite kind. This is only another way of saying that he must 237 00:21:45,079 --> 00:21:48,400 love the good and hate the evil, for the good is simply what conduces 238 00:21:48,440 --> 00:21:55,039 to rational or moral life, and the evil simply what leads away from it. 239 00:21:55,039 --> 00:21:59,680 It is perfectly obvious as soon as it is pointed out that all immoral 240 00:21:59,759 --> 00:22:03,359 life is due to a false distribution of affection, which again is often, 241 00:22:03,720 --> 00:22:08,680 though by no means always, due to a want of intellectual cultivation. He 242 00:22:08,759 --> 00:22:14,400 that attributes to anything a value greater or less than it really possesses in the 243 00:22:14,519 --> 00:22:18,400 order of things has already placed himself in a false relation to it, and 244 00:22:18,440 --> 00:22:22,039 will, certainly, when he comes to act with reference to it, act 245 00:22:22,279 --> 00:22:33,599 immorally. End of Chapter fourteen. Chapter fifteen. The religious emotions. By 246 00:22:33,799 --> 00:22:38,240 the religious emotions is meant that class of emotional feeling arising from the faith and 247 00:22:38,319 --> 00:22:45,960 belief in, or consciousness of the presence of supernatural beings, powers, entities, 248 00:22:45,319 --> 00:22:51,240 or forces. This form of emotion is regarded as distinct from the ethical 249 00:22:51,279 --> 00:22:57,160 and moral emotions, although frequently found in connection therewith Likewise, it is independent 250 00:22:57,240 --> 00:23:03,079 of any special form of intellectual belief, for it is far more fundamental and 251 00:23:03,119 --> 00:23:08,160 often exists without creed, philosophy or stated belief, the only manifestation in such 252 00:23:08,200 --> 00:23:15,200 cases being a feeling of the existence of supernatural beings, forces, and powers 253 00:23:15,599 --> 00:23:19,319 to which man has a relation and to which he owes obedience. To those 254 00:23:19,319 --> 00:23:23,519 who may think that this is too narrow a conception of religious emotion, we 255 00:23:23,559 --> 00:23:30,440 refer the following definitions of religion from the dictionaries. The acts or feelings which 256 00:23:30,480 --> 00:23:34,440 result from the belief of a god or gods having superior control over matter, 257 00:23:34,680 --> 00:23:41,079 life, or destiny. Religion is subjective, designating the feelings and acts of 258 00:23:41,160 --> 00:23:47,519 men which relate to God. Theology is objective, denoting the science which investigates 259 00:23:47,559 --> 00:23:53,160 the existence, laws, and attributes of God, or objectively the outer form 260 00:23:53,279 --> 00:24:00,599 and embodiment which the inward spirit of a true or false devotion assumes, objectively, 261 00:24:00,240 --> 00:24:04,880 the feeling of veneration with which the worshiper regards the being he adores. 262 00:24:07,480 --> 00:24:11,279 Darwin, in his Descent of Man, says that the feeling of religious devotion 263 00:24:11,720 --> 00:24:18,119 is a highly complex one, consisting of love, complete submission to an exalted 264 00:24:18,160 --> 00:24:22,960 and mysterious superior, a strong sense of dependence, fear, reverence, gratitude, 265 00:24:23,319 --> 00:24:27,880 hope for the future, and perhaps other elements. He is of the 266 00:24:27,920 --> 00:24:33,599 opinion that no man can experience so complex an emotion until advanced in his intellectual 267 00:24:33,640 --> 00:24:40,519 and moral faculties to at least a moderately higher level. The authorities generally agree 268 00:24:40,559 --> 00:24:45,119 with Darwin, although the most recent study of the history of religion has shown 269 00:24:45,160 --> 00:24:49,599 that religious feeling has a far more primitive origin than that indicated by Darwin. 270 00:24:52,160 --> 00:24:56,920 It is true that the lower animals are not deemed capable of anything approaching religious 271 00:24:56,920 --> 00:25:00,759 feeling unless there is a feeling approaching it in attitude of the dog and horse 272 00:25:00,920 --> 00:25:07,279 and other domestic animals toward their masters. But man, as soon as he 273 00:25:07,359 --> 00:25:14,000 is able to attribute natural phenomena to a supernatural cause and power manifest secrude religious 274 00:25:14,039 --> 00:25:19,319 feeling and emotion. He begins by believing in, fearing and worshiping natural forces 275 00:25:19,319 --> 00:25:25,359 and objects, such as the sun, the moon, the wind, thunder 276 00:25:25,480 --> 00:25:30,599 and lightning, the ocean, rivers, mountains, etc. It is claimed 277 00:25:30,759 --> 00:25:36,079 that there is no natural object that has not been deified and worshiped by some 278 00:25:36,240 --> 00:25:41,720 people at some time in the history of the race. Later, man acquired 279 00:25:41,759 --> 00:25:48,000 the anthropomorphic conception of deities and created many gods in his own image, endowing 280 00:25:48,000 --> 00:25:53,160 them with his own attributes, qualities, and characteristics. The mental characteristics and 281 00:25:53,240 --> 00:25:57,880 morals of a people can always be ascertained by knowledge of the average conception of 282 00:25:57,960 --> 00:26:03,440 deity held by them. Polytheism, or the belief in many gods, were 283 00:26:03,480 --> 00:26:11,599 succeeded by monotheism, or belief in one God. Monotheism ranges from the crudest 284 00:26:11,640 --> 00:26:15,880 conception of a manlike God to the highest conception of a spiritual being, transcending 285 00:26:15,920 --> 00:26:22,599 all human qualities, attributes, or characteristics. Man began by believing in many 286 00:26:22,720 --> 00:26:29,759 God things, then in many God persons, then in one God person, 287 00:26:30,279 --> 00:26:33,799 then in one God who is a spirit, then in one universal Spirit, 288 00:26:34,039 --> 00:26:38,400 which is God. It is a far cry from the savage, manlike God 289 00:26:38,440 --> 00:26:45,240 of old to the conception of universal spirit of the God. Drunken philosopher Spinotza, 290 00:26:45,079 --> 00:26:49,119 the extreme of religious belief is that which holds that there is nothing but 291 00:26:49,279 --> 00:26:56,839 God. All else is allusion, a pantheistic idealism. Buddhism, at least 292 00:26:56,920 --> 00:27:00,960 in its original form, discarded the idea of a preme being and held that 293 00:27:02,039 --> 00:27:08,079 alternate reality is but universal law. Hence the accusation that Buddhism is an atheistic 294 00:27:08,319 --> 00:27:12,880 religion, although it is one of the world's greatest religions, having over four 295 00:27:12,960 --> 00:27:19,160 hundred million followers. But the beliefs of the religious person may be considered as 296 00:27:19,160 --> 00:27:26,680 resulting from intellectual processes, His religious feelings and emotions arise from another part of 297 00:27:26,720 --> 00:27:30,599 his mental being. It is the testimony of the authorities of all religions. 298 00:27:30,880 --> 00:27:37,400 The religious conviction is an inner experience rather than an intellectual conception. The emotional 299 00:27:37,400 --> 00:27:45,839 element is always active in religious manifestations everywhere. The purely intellectual religion is naught 300 00:27:45,960 --> 00:27:51,640 but a philosophy. Religion with that feeling and emotion is an anomaly. In 301 00:27:51,720 --> 00:27:56,839 all true religion, there exists a feeling of inner assurance and faith, love 302 00:27:56,480 --> 00:28:03,839 or dependence, submission, reverence, gratitude, hope, and perhaps fear. 303 00:28:03,720 --> 00:28:08,640 The emotional element must always be present, not necessarily in the form of emotional 304 00:28:08,680 --> 00:28:14,640 excess, as in the case of revival hysteria or the dance of the whirling 305 00:28:14,680 --> 00:28:18,599 Derbishes, but at least in the form of the calm, fervent feeling of 306 00:28:18,640 --> 00:28:25,799 that peace which paseth understanding. When religion departs from the emotional phase, it 307 00:28:25,839 --> 00:28:33,519 becomes merely a school of philosophy or an ethical culture society. The student must 308 00:28:33,559 --> 00:28:37,279 not lose sight of the uplifting influence of true religious emotion by reason of his 309 00:28:37,359 --> 00:28:42,240 knowledge of its lowly origin. Like the lotus, which has its roots in 310 00:28:42,319 --> 00:28:47,319 the slimy, feelthy mud of the river, and its stem in the muddy, 311 00:28:47,400 --> 00:28:52,000 stagnant, and foul waters thereof, but its beautiful flower unfolded in the 312 00:28:52,079 --> 00:28:56,920 clear air and facing the sun. So is religious feeling responsible for some of 313 00:28:56,960 --> 00:29:02,240 the most beautiful and uplifting ideals and actions of the race. If its origin 314 00:29:02,279 --> 00:29:06,680 and history contain much that is not consistent with the highest ideals of the race 315 00:29:06,799 --> 00:29:10,519 to day, it is not the fault of religion, but of the race 316 00:29:10,559 --> 00:29:15,079 itself. Religion, like all else in the universal manifestation, is under the 317 00:29:15,160 --> 00:29:19,920 laws of evolution, growth, and development. While the religion of the future 318 00:29:21,000 --> 00:29:25,400 may be we know not, But the profits of the race are dreaming visions 319 00:29:25,400 --> 00:29:29,519 of a religion as much higher than that of to day, as the latter 320 00:29:29,599 --> 00:29:34,599 is higher than the crude fetishism of the savage. The following quotation from John 321 00:29:34,680 --> 00:29:41,799 Fisks through nature to God is appropriate in this place, Fists says. My 322 00:29:41,039 --> 00:29:48,319 aim is to show that that other influence that inward conviction, the craving for 323 00:29:48,440 --> 00:29:52,960 final cause, the theistic assumption, is itself one of the master facts of 324 00:29:53,000 --> 00:29:59,240 the universe, and as much entitled to respect as any fact in physical nature 325 00:29:59,359 --> 00:30:03,559 can possibly I be. The argment flashed upon me about ten years ago while 326 00:30:03,640 --> 00:30:10,440 reading Herbert Spencer's controversy with Frederic Harrison concerning the nature and reality of religion. 327 00:30:11,279 --> 00:30:17,519 Because Spencer derived historically the greater part of modern belief in an unseen world from 328 00:30:17,559 --> 00:30:22,880 the Savage's primeval world of dreams and ghosts, some of his critics maintained that 329 00:30:22,960 --> 00:30:30,119 logical consistency required him to dismiss the modern belief as utterly false, otherwise he 330 00:30:30,160 --> 00:30:34,839 would be guilty of seeking to evolve truth from falsehood by no means, replied 331 00:30:34,880 --> 00:30:41,119 Spencer. Contrariwise, the ultimate form of the religious consciousness is the final development 332 00:30:41,160 --> 00:30:47,799 of a consciousness which, at the outset contained a germ of truth obscured by 333 00:30:47,880 --> 00:30:56,279 multitudinous errors. Fisk, in this connection quotes the Tennysonian question, who forged 334 00:30:56,359 --> 00:31:00,440 that other influence that heat of inward evidence? By which he doubts against the 335 00:31:00,480 --> 00:31:07,039 sense. The religious emotions may be developed by allowing the mind to dwell upon 336 00:31:07,079 --> 00:31:11,680 the power underlying the universe of fleeting, changing forms, by reading prose and 337 00:31:11,759 --> 00:31:17,680 poetry in which an appeal is made to the religious instinct, by listening to 338 00:31:17,759 --> 00:31:23,039 music which awakens the emotion of reverence and awe, and finally by meditating upon 339 00:31:23,079 --> 00:31:29,440 the inner spirit imminent in every living being. As an old Hindus age once 340 00:31:29,480 --> 00:31:33,160 said, there are many paths by which men arrive at a knowledge of the 341 00:31:33,200 --> 00:31:37,240 presence of God, But there is but one goal and destination.