…There is an idea that rationality, if allowed free play, will kill all the deeper emotions. This belief appears to me to be due to an entirely erroneous conception of the function of reason in human life. It is not the business of reason to generate emotions, though it may be part of its function to discover ways of preventing such emotions as are an obstacle to well-being. To find ways of minimizing hatred and envy is no doubt part of the function of a rational psychology. But it is a mistake to suppose that in minimizing these passions we shall at the same time diminish the strength of those passions which reason does not condemn. In passionate love, in parental affection, in friendship, in benevolence, in devotion to science and art, there is nothing that reason should wish to diminish. The rational man, when he feels any or all of these emotions, will be glad that he feels them and will do nothing to lessen their strength, for all these emotions are part of the good life, the life, that is, that makes for happiness both in oneself and in others. There is nothing irrational in the passions as such, and many irrational people feel only the most trivial passions. No man need fear that be making himself rational he will make his life dull. On the contrary, since rationality consists in the main of internal harmony, the man who achieves it is freer in his contemplation of the world and in the use of his energies to achieve external purposes than is the man who is perpetually hampered by inward conflicts. Nothing is so dull as to be encased in self, nothing so exhilarating as to have attention and energy directed outwards.
Our traditional morality has been unduly self-centered, and the conception of sin is part of this unwise focusing of attention upon self. To those who have never passed through the subjective moods induced by this faulty morality, reason may be unnecessary. But to those who have once acquired the sickness, reason is necessary in effecting a cure. And perhaps the sickness is a necessary stage in mental development. I am inclined to think that the man who has passed beyond it by the help of reason has reached a higher level than the man who has never experienced either the sickness or the cure. The hatred of reason which is common in our time is very largely due to the fact that the operations of reason are not conceived in a sufficiently fundamental way. The man divided against himself looks for excitement and distraction; he loves strong passions, not for sound reasons, but because for the moment they take him outside himself and prevent the painful necessity of thought. Any passion is to him a form of intoxication, and since he cannot conceive of fundamental happiness, all relief from pain appears to him solely possible in the form of intoxication. This, however, is the symptom of a deepseated malady. Where there is no such malady, the greatest happiness comes with the most complete possession of one’s faculties. It is in the moments when the mind is most active and the fewest things are forgotten that the most intense joys are experienced. This, indeed, is one of the best touchstones of happiness. The happiness that requires intoxication of no matter what sort is a spurious and unsatisfying kind. The happiness that is genuinely satisfying is accompanied by the fullest exercise of our faculties, and the fullest realization of the world in which we live.
– Chapter 7: The Sense of Sin