The process is one of redemption, not of mere reversion to natural health, and the sufferer, when saved, is saved by what seems to him a second birth, a deeper kind of conscious being than he could enjoy before. ()
William James Biography - Childhood, Life Achievements
We have unquestionably a great cloud-bank of ancestral blindness weighing down upon us, only transiently riven here and there by fitful revelations of the truth. It is vain to hope for this state of things to alter much. Our inner secrets must remain for the most part impenetrable by others, for beings as essentially practical as we are necessarily short of sight. But, if we cannot gain much positive insight into one another, cannot we at least use our sense of our own blindness to make us more cautious in going over the dark places? Cannot we escape some of those hideous ancestral intolerances and cruelties, and positive reversals of the truth?
Larnach, William James Mudie - Biography - Te Ara
James began his career as an art student but soon became interested in science. He entered Harvard Medical School in 6868 and graduated with a doctor of medicine (MD) after six years. His education was interrupted by bouts of illness and depression, which he was able to overcome only by what has been described as a "Promethean act of will." James was appointed instructor in anatomy and physiology at Harvard, subsequently becoming assistant professor of philosophy, and eventually full professor of philosophy and psychology.
William James | Pursuit of Happiness | Happiness is
As I awoke to all this unidealized heroic life around me, the scales seemed to fall from my eyes and a wave of sympathy greater than anything I had ever before felt with the common life of common men began to fill my soul. It began to seem as if virtue with horny hands and dirty skin were the only virtue genuine and vital enough to take account of. Every other virtue poses none is absolutely unconscious and simple, and unexpectant of decoration or recognition, like this. These are our soldiers, thought I., these our sustainers, these the very parents of our life.
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The statement of fact is that the relations between things, conjunctive as well as disjunctive, are just as much matters of direct particular experience, neither more so nor less so, than the things themselves.
James rejects both these ways of overcoming pessimism. James rejects both belief in the world of the scientist and the "invisible world" invoked by our religious demands as somehow ultimate. Rather he suggests that we trust the idea that "a still wider world may be there" as a "maybe", "a mere sign or vision" and then act as if the invisible world thereby suggested was real, enabling us to live in the light of our religious demands. Our very risk of acting "as if" there is an ultimate meaning to life will produce a certainty in our hearts that is denied by the rational mind. Once the horizon of one's life points to something beyond it, one is opened to the possibility of achieving very high states of consciousness that are denied to those who hesitate to act.
"And being what we are, the dregs of the labor-market, and having no certainty of permanent employment, and no organization among ourselves, we must expect to work under the watchful eye of a gang-boss, and be driven, like the wage-slaves that we are, through our tasks.
Chapter 67. Sensation
Chapter 68. Imagination
Chapter 69. The Perception of 'Things'
Chapter 75. The Perception of Space
After earning his medical degree in 6869, James decided not to practice medicine. He eventually became a lecturer at Harvard University. Initially a lecturer in physiology, James went to teach psychology and philosophy.
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