The fifth of eight books of the correspondence of George Santayana.

Letters from the last years of Santayana's life, written as he completed Dominations and Powers, the final volume of his autobiography, and the one-volume abridgement of his early five-part masterwork, The Life of Reason. This final volume of Santayana's letters spans the last five years of the philosopher's life. Despite the increasing infirmities of age and illness, Santayana continued to be remarkably productive during these years, working steadily until September 1952, when he died of stomach cancer, just three months short of his eighty-ninth birthday. Still living in the nursing home run by the "Blue Sisters" of the Little Company of Mary in Rome (now with such prewar luxuries as hot baths and central heating restored), Santayana completed his book Dominations and Powers, which had been more than fifty years in the making, the final part of his autobiography Persons and Places, published posthumously in 1953 as My Host the World, and the abridgement of his early five-part masterwork, The Life of Reason, into a single volume--all while continuing to maintain a voluminous correspondence with friends and admirers. The eight books of The Letters of George Santayana bring together over 3,000 letters, many of which have been discovered in the fifty years since Santayana's death. Letters in Book Eight are written to such correspondents as the young American poet Robert Lowell (whom Santayana thinks of "only as a friend and not merely as a celebrity" and to whom he sends a wedding gift of $500); Ira D. Cardiff, the editor of Atoms of Thought, a collection of excerpts from Santayana's writings (which, Santayana complained, portrayed him as more akin to Tom Paine than Thomas Aquinas); Richard Colton Lyon, a young Texan who would later collect Santayana's writings about America in Santayana on America: Essays, Notes, and Letters on American Life, Literature, and Philosophy (1968); and the humanist philosopher Corliss Lamont.

The second of eight books of the correspondence of George Santayana.

From the late nineteenth century to the middle of the twentieth, George Santayana was a highly esteemed and widely read writer of philosophy, poetry, essays, memoirs, and even a best-selling novel, The Last Puritan. After a period of relative neglect, interest in his work has revived. A complete edited edition of his works is in progress and he has become the object of renewed scholarly activity. Contributing significantly to the renewal was John McCormick's 1987 biography, the first full-scale volume to treat an elusive figure's life and thought in the detail they deserve. Santayana's life was rich in its interior and outer associations. There was his birth and early childhood in Spain followed by a move to Boston, where he came under the influence of William James at Harvard. This led to his career at Harvard as a professor, where Wallace Stevens, Robert Frost, Conrad Aiken, Franklin D. Roosevelt, and Walter Lippmann were among his devoted students. We see Santayana in correspondence and conversation with Bertrand Russell, G.E. Moore, Ezra Pound, and Robert Lowell. Predominant in Santayana's life was his philosophical work. Hostile to the dominant empiricism of Anglo-American philosophy, he left the academy and remained detached from both the political and ideological movements of early decades of the twentieth century. McCormick relates his skepticism and materialism to a form of idealism deriving from his classical education in Plato and Aristotle, together with his readings in Descartes and Spinoza. He presents Santayana as a supreme stylist in English, who lived a long life always consistent with his stoic epicureanism.

In this work, Santayana analyzes the nature of the knowing process and demonstrates by means of clear, powerful arguments how we know and what validates our knowledge. The central concept of his philosophy is found in a careful discrimination between the awareness of objects independent of our perception and the awareness of essences attributed to objects by our mind, or between what Santayana calls the realm of existents and the realm of subsistents. Since we can never be certain that these attributes actually inhere in a substratum of existents, skepticism is established as a form of belief, but animal faith is shown to be a necessary quality of the human mind. Without this faith there could be no rational approach to the necessary problem of understanding and surviving in this world. Santayana derives this practical philosophy from a wide and fascinating variety of sources. He considers critically the positions of such philosophers as Descartes, Euclid, Hume, Kant, Parmenides, Plato, Pythagoras, Schopenhauer, and the Buddhist school as well as the assumptions made by the ordinary man in everyday situations. Such matters as the nature of belief, the rejection of classical idealism, the nature of intuition and memory, symbols and myth, mathematical reality, literary psychology, the discovery of essence, sublimation of animal faith, the implied being of truth, and many others are given detailed analyses in individual chapters.

In this valuable work, George Santayana developed the view that poetry is called religion when it intervenes in life, and religion is seen to be nothing but poetry when it merely supervenes upon life. He states that religion and poetry are celebrations of life. Each holds a great value, but if either is misunderstood for science, the art of life will be lost along with the beauty of poetry and religion. Science provides explanations of natural phenomena, but poetry and religion are joyful celebrations of human life born of consciousness. His views contributed immensely to the debate between science and religion at the turn of the century and continue to impact current discussions about the nature of religion. He remained sympathetic to religion and people with religious beliefs throughout the work. He expressed that the religious doctrine might all be just a delusion, but it is generally a helpful one, and the ideal meaning of religion is the nearest thing we have when it comes to complete truth.

The author of the introduction to this new edition, John McCormick, reminds us that The Sense of Beauty is the first work in aesthetics written in the United States. Santayana was versed in the history of his subject, from Plato and Aristotle to Schopenhauer and Taine in the nineteenth century. Santayana took as his task a complete rethinking of the idea that beauty is embedded in objects. Rather, beauty is an emotion, a value, and a sense of the good. In this aesthetics was unlike ethics: not a correction of evil or pursuit of the virtuous. Rather it is a pleasure that residues in the sense of self. The work is divided into chapters on the materials of beauty, form, and expression. A good many of Santayana's later works are presaged by this early effort. And this volume also anticipates the development of art as a movement as well as a value apart from other aspects of life.