  The move from Harvard marked not only a geographical shift but a philosophical one as well. Henry Levinson in Santayana, Pragmatism, and the Spiritual Life provides a well-balanced account of this gradual but distinctive move from the Harvard philosophical mentality.  Leaving Harvard also meant that Santayana abandoned the view of a philosopher as a public, philosophical statesman and of language as being representative. This philosophical turn placed makes him a forerunner of many issues in the next two centuries. Removing himself, literally and philosophically, from the American scene, Santayana increasingly came to believe that the “brimstone” sensibility of pragmatism was wrong-headed (Character and Opinion in the United States, 53). A major aspect of this sensibility was the view that philosophers must be engaged fundamentally in social and cultural policy formulation, and if they are not, they are not pulling their civic weight. In this fashion, Santayana believes the pragmatists came to belie “the genuinely expressive, poetic, meditative, and festive character of their vocation” (Levinson,165). A condition that James took seriously in his “On a Certain Blindness in Human Beings,” suggesting that the world of practical responsibility fosters a blindness to multiplural ways of living that can only be escaped by catching sight of “the world of impersonal worths as such” — “only your mystic, your dreamer, or your insolent loafer or tramp can afford so sympathetic an occupation” (James, Talks to Teachers on Psychology and to Students on Some of Life’s Ideals, 141).  Interestingly, America’s imperialistic actions toward the Philippines during the Spanish-American War sparked James’ remarks; this was a war that had a much deeper ancestral and historical aspect for Santayana and led to his poem, “Young Sammy’s First Wild Oats.” Whether connected or not, Santayana later came to identify himself as an intellectual vagabond or tramp, not isolated in the specific perspectives of an ideology, hosted by the world, and devoted to spiritual disciplines that “appear irresponsible to philosophers hoping to command representative or some otherwise privileged authority at the center of society” (Levinson, 167).