Memories and Studies. William James

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      Davidson's native mood was happy. He took optimistic views of life and of his own share in it. A sort of permanent satisfaction radiated from his face; and this expression of inward glory (which in reality was to a large extent structural and not "expressive" at all) was displeasing to many new acquaintances on whom it made an impression of too much conceit. The impression of conceit was not diminished in their eyes by the freedom with which Davidson contradicted, corrected and reprehended other people. A longer acquaintance invariably diminished the impression. But it must be confessed that T. D. never was exactly humble-minded, and that the solidity of his self-consciousness withstood strains under which that of weaker men would have crumbled. The malady which finally killed him was one of the most exhausting to the nervous tone to which our flesh is subject, and it wore him out before it ended him. He told me of the paroxysms of motiveless nervous dread which used to beset him in the night-watches. Yet these never subdued his stalwartness, nor made him a "sick-soul" in the theological sense of that appelation. "God is afraid of me," was the phrase by which he described his well-being to me one morning when his night had been a good one, and he was feeling so cannibalistic that he thought he might get well.

      There are men whose attitude is always that of seeking for truth, and men who on the contrary always believe that they have the root of it already in them. Davidson was of the latter class. Like his countrymen, Carlyle and Ruskin, he felt himself to be in the possession of something, whether articulate or as yet articulated by himself, that authorized him (and authorized him with uncommon openness and frequency) to condemn the errors of others. I think that to the last he never fully extricated this philosophy. It was a tendency, a faith in a direction, which gave him an active persuasion that other directions were false, but of which the central insight never got fully formulated, but remained in a state which Frederic Myers would have called subliminal. He varied to a certain extent his watchwords and his heroes. When I first knew him all was Aristotle. Later all was Rosmini. Later still Rosmini seemed forgotten. He knew so many writers that he grew fond of very various ones and had a strange tolerance for systematizers and dogmatizers whom, as the consistent individualist that he was, he should have disliked. Hegel, it is true, he detested; but he always spoke with reverence of Kant. Of Mill and Spencer he had a low opinion; and when I lent him Paulsen's Introduction to Philosophy (then just out), as an example of a kind of eclectic thought that seemed to be growing, and with which I largely sympathized, he returned it with richer expressions of disdain than often fell even from his lips: "It's the shabbiest, seediest pretence at a philosophy I ever dreamed of as possible. It's like a man dressed in a black coat so threadbare as to be all shiny. The most poverty-stricken, out-at-elbows thing I ever read. A perfect monument of seediness and shabbiness," etc.

      The truth is that Davidson, brought up on the older classical traditions, never outgrew those habits of judging the world by purely aesthetic criteria which men fed on the sciences of nature are so willing to abandon. Even if a philosophy were true, he could easily fail to relish it unless it showed a certain formal nobility and dogmatic pretension to finality. But I must not describe him so much from my own professional point of view—it is as a vessel of life at large that one ought to keep him in remembrance.

      He came to Boston from St. Louis, where he had been teaching, about the year 1873. He was ruddy and radiant, and I soon saw much of him, though at first it was without the thoroughness of sympathy which we afterwards acquired and which made us overflow, on meeting after long absences, into such laughing greetings as: "Ha! you old thief! Ha! you old blackguard!"—pure "contrast-effects" of affection and familiarity passing beyond their bounds. At that time I saw most of him at a little philosophical club which used to meet every fortnight at his rooms in Temple Street in Boston. Of the other members, J. Elliot Cabot and C. C. Everett, are now dead—I will not name the survivors. We never worked out harmonious conclusions. Davidson used to crack the whip of Aristotle over us; and I remember that, whatever topic was formally appointed for the day, we invariably wound up with a quarrel about Space and Space-perception. The Club had existed before Davidson's advent. The previous year we had gone over a good part of Hegel's larger Logic, under the self-constituted leadership of two young business men from Illinois, who had become enthusiastic Hegelians and, knowing almost no German, had actually possessed themselves of a manuscript translation of the entire three volumes of Logic, made by an extraordinary Pomeranian immigrant, named Brockmeyer. These disciples were leaving business for the law and studying at the Harvard law-school; but they saw the whole universe through Hegelian spectacles, and a more admirable homo unius libri than one of them, with his three big folios of Hegelian manuscript, I have never had the good fortune to know.

      I forget how Davidson was earning his subsistence at this time. He did some lecturing and private teaching, but I do not think they were great in amount. In the springs and summers he frequented the coast, and indulged in long swimming bouts and salt-water immersions, which seemed to agree with him greatly. His sociability was boundless, and his time seemed to belong to anyone who asked for it.

      I soon conceived that such a man would be invaluable in Harvard University—a kind of Socrates, a devotee of truth and lover of youth, ready to sit up to any hour, and drink beer and talk with anyone, lavish of learning and counsel, a contagious example of how lightly and humanly a burden of erudition might be borne upon a pair of shoulders. In faculty-business he might not run well in harness, but as an inspiration and ferment of character, as an example of the ranges of combination of scholarship with manhood that are possible, his influence on the students would be priceless.

      I do not know whether this scheme of mine could under any circumstances have been carried out. In point of fact it was nipped in the bud by T. D. himself. A natural chair for him would have been Greek philosophy. Unfortunately, just at the decisive hour, he offended our Greek department by a savage onslaught on its methods, which, without taking anyone's counsel, he sent to the Atlantic Monthly, whose editor printed it. This, with his other unconventionalisms, made advocating his cause more difficult, and the university authorities, never, I believe, seriously thought of an appointment for him.

      I believe that in this case, as in one or two others like it, which I might mention, Harvard University lost a great opportunity. Organization and method mean much, but contagious human characters mean more in a university, where a few undisciplinables like T. D. may be infinitely more precious than a faculty-full of orderly routinists. As to what Davidson might have become under the conventionalizing influences of an official position, it would be idle to speculate.

      As things fell out, he became more and more unconventional and even developed a sort of antipathy to all regular academic life. It subdued individuality, he thought, and made for Philistinism. He earnestly dissuaded his young friend Bakewell from accepting a professorship; and I well remember one dark night in the Adirondacks, after a good dinner at a neighbor's, the eloquence with which, as we trudged down-hill to his own quarters with a lantern, he denounced me for the musty and mouldy and generally ignoble academicism of my character. Never before or since, I fancy, has the air of the Adirondack wilderness vibrated more repugnantly to a vocable than it did that night to the word "academicism."

      Yet Davidson himself was always essentially a teacher. He must give forth, inspire, and have the young about him. After leaving Boston for Europe and Africa, founding the Fellowship of the New Life in London and New York (the present Fabian Society in England is its offshoot), he hit upon the plan which pleased him best of all when, in 1882 or thereabouts, he bought a couple of hundred acres on East Hill, which closes the beautiful Keene Valley in the Adirondacks, on the north, and founded there, at the foot of Hurricane Mountain, his place "Glenmore" and its "Summer School of the Culture Sciences." Although the primeval forest has departed from its immediate vicinity, the region is still sylvan, the air is sweet and strong and almost alpine in quality, and the mountain panorama spread before one is superlative. Davidson showed a business faculty which I should hardly have expected from him, in organizing his settlement. He built a number of cottages pretty in design and of the simplest construction, and disposed them well for effect. He turned a couple of farm buildings which were on the grounds into a lecturing place and a refectory; and there, arriving in early April and not leaving till late in November, he spent the happiest part of all his later years, surrounded during the summer months by colleagues, friends, and listeners to lectures, and in the spring and fall by a few independent women who were his faithful friends, and who had found