The Manticore

DR. VON HALLER: Indeed, yes. But accepting an hypothesis is not facing psychological truth. We are not building up an intellectual system; we are attempting to recapture some forgotten things and arousing almost forgotten feelings in the hope that we may throw new light on them, but even more new light on the present. Remember what I have said so many times; this is not simply rummaging in the trash-heap of the past for its own sake. It is your present situation and your future that concern us. All of what we are talking about is gone and unchangeable; if it had no importance we could dismiss it. But it has importance, if we are to heal the present and ensure the future.

MYSELF: But you are holding me back. I am ready to accept all of what you say; I am ready and anxious to go ahead. I learn quickly. I am not stupid.

DR. VON HALLER: Excuse me, please. You are stupid. You can think and you can learn. You do these things like an educated modern man. But you cannot feel, except like a primitive. Your plight is quite a common one, especially in our day when thinking and learning have been given such absurd prominence, and we have thought and learned our way into world-wide messes. We must educate your feeling and persuade you to experience it like a man and not like a maimed, dull child. So you are not to gobble up your analysis greedily, and then say, "Aha, I understand that!" because understanding is not the point. Feeling is the point. Understanding and experiencing are not interchangeable. Any theologian understands martyrdom, but only the martyr experiences the fire.

I was not prepared to accept this, and we set off on a long discussion which it would be useless to record in detail, but it hung on the Platonic notion that man apprehends the world about him in four main ways. Here I thought I was at a considerable advantage, because I had studied The Republic pretty thoroughly in my Oxford days and had the Oxford man's idea that Plato had been an Oxford man before his time. Yes, I recalled Plato's theory of our fourfold means of apprehension, and could name them: Reason, Understanding, Opinion, and Conjecture. But Dr. von Haller, who had not been to Oxford, wanted to call them Thinking, Feeling, Sensation, and Intuition, and seemed to have some conviction that it was not possible for a rational man to make his choice or establish his priorities among these four, plumping naturally for Reason. We were born with a predisposition toward one of the four, and had to work from what we were given.

She did say – and I was pleased about this – that Thinking (which I preferred to call Reason) was the leading function in my character. She also thought I was not badly endowed with Sensation, which made me an accurate observer and not to be confused about matters of physical detail. She thought I might be visited from time to time by Intuition, and I knew better than she how true that was, for I have always had a certain ability to see through a brick wall at need and have treasured Jowett's rendering of Plato's word for that; he called it "perception of shadows". But Dr. von Haller gave me low marks for Feeling, because whenever I was confronted with a situation that demanded a careful weighing of values, rather than an accurate formulation of relevant ideas, I flew off the handle, as Netty would put it. "After all, it was because your feelings became unbearable that you decided to come to Zurich," said she.

MYSELF: But I told you; that was a rational decision, arrived at somewhat fancifully but nevertheless on the basis of a strict examination of the evidence, in Mr. Justice Staunton's court. I did everything in my power to keep Feeling out of the matter.

DR. VON HALLER: Precisely. But have you never heard that if you drive Nature out of the door with a pitchfork, she will creep around and climb in at the window? Feeling does that with you.

MYSELF: But wasn't the decision a right one? Am I not here? What more could Feeling have achieved than was brought about by Reason?

DR. VON HALLER: I cannot say, because we are talking about you, and not about some hypothetical person. So we must stick to what you are and what you have done. Feeling types have their own problems; they often think very badly, and it gets them into special messes of their own. But you should recognize this, Mr. Justice Staunton: your decision to come here was a cry for help, however carefully you may have disguised it as a decision based on reason or a sentence imposed on yourself by your intellect.

MYSELF: So I am to dethrone my Intellect and set Emotion in its place. Is that it?