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Chesterton capped his brilliant literary career with this exploration of "right thinking," and how it led to his acceptance of the Christian faith. Although this is a very personal account of his conversion, Chesterton makes it clear he came to a rational decision based upon his scholarly examination of Christianity's arguments, intending to provide a "positive" companion to the previous Heretics.
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Copyright © 2017 by G.K. Chesterton
Published by Jovian Press
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CHAPTER I.—Introduction in Defence of Everything Else
CHAPTER II.—The Maniac
CHAPTER III.—The Suicide of Thought
CHAPTER IV—The Ethics of Elfland
CHAPTER V.—The Flag of the World
CHAPTER VI.—The Paradoxes of Christianity
CHAPTER VII.—The Eternal Revolution
CHAPTER VIII.—The Romance of Orthodoxy
CHAPTER IX.—Authority and the Adventurer
THE ONLY POSSIBLE EXCUSE FOR this book is that it is an answer to a challenge. Even a bad shot is dignified when he accepts a duel. When some time ago I published a series of hasty but sincere papers, under the name of “Heretics,” several critics for whose intellect I have a warm respect (I may mention specially Mr. G.S. Street) said that it was all very well for me to tell everybody to affirm his cosmic theory, but that I had carefully avoided supporting my precepts with example. “I will begin to worry about my philosophy,” said Mr. Street, “when Mr. Chesterton has given us his.” It was perhaps an incautious suggestion to make to a person only too ready to write books upon the feeblest provocation. But after all, though Mr. Street has inspired and created this book, he need not read it. If he does read it, he will find that in its pages I have attempted in a vague and personal way, in a set of mental pictures rather than in a series of deductions, to state the philosophy in which I have come to believe. I will not call it my philosophy; for I did not make it. God and humanity made it; and it made me.
I have often had a fancy for writing a romance about an English yachtsman who slightly miscalculated his course and discovered England under the impression that it was a new island in the South Seas. I always find, however, that I am either too busy or too lazy to write this fine work, so I may as well give it away for the purposes of philosophical illustration. There will probably be a general impression that the man who landed (armed to the teeth and talking by signs) to plant the British flag on that barbaric temple which turned out to be the Pavilion at Brighton, felt rather a fool. I am not here concerned to deny that he looked a fool. But if you imagine that he felt a fool, or at any rate that the sense of folly was his sole or his dominant emotion, then you have not studied with sufficient delicacy the rich romantic nature of the hero of this tale. His mistake was really a most enviable mistake; and he knew it, if he was the man I take him for. What could be more delightful than to have in the same few minutes all the fascinating terrors of going abroad combined with all the humane security of coming home again? What could be better than to have all the fun of discovering South Africa without the disgusting necessity of landing there? What could be more glorious than to brace one’s self up to discover New South Wales and then realize, with a gush of happy tears, that it was really old South Wales. This at least seems to me the main problem for philosophers, and is in a manner the main problem of this book. How can we contrive to be at once astonished at the world and yet at home in it? How can this queer cosmic town, with its many-legged citizens, with its monstrous and ancient lamps, how can this world give us at once the fascination of a strange town and the comfort and honour of being our own town? To show that a faith or a philosophy is true from every standpoint would be too big an undertaking even for a much bigger book than this; it is necessary to follow one path of argument; and this is the path that I here propose to follow. I wish to set forth my faith as particularly answering this double spiritual need, the need for that mixture of the familiar and the unfamiliar which Christendom has rightly named romance. For the very word “romance” has in it the mystery and ancient meaning of Rome. Any one setting out to dispute anything ought always to begin by saying what he does not dispute. Beyond stating what he proposes to prove he should always state what he does not propose to prove. The thing I do not propose to prove, the thing I propose to take as common ground between myself and any average reader, is this desirability of an active and imaginative life, picturesque and full of a poetical curiosity, a life such as western man at any rate always seems to have desired. If a man says that extinction is better than existence or blank existence better than variety and adventure, then he is not one of the ordinary people to whom I am talking. If a man prefers nothing I can give him nothing. But nearly all people I have ever met in this western society in which I live would agree to the general proposition that we need this life of practical romance; the combination of something that is strange with something that is secure. We need so to view the world as to combine an idea of wonder and an idea of welcome. We need to be happy in this wonderland without once being merely comfortable. It is this achievement of my creed that I shall chiefly pursue in these pages.
But I have a peculiar reason for mentioning the man in a yacht, who discovered England. For I am that man in a yacht. I discovered England. I do not see how this book can avoid being egotistical; and I do not quite see (to tell the truth) how it can avoid being dull. Dullness will, however, free me from the charge which I most lament; the charge of being flippant. Mere light sophistry is the thing that I happen to despise most of all things, and it is perhaps a wholesome fact that this is the thing of which I am generally accused. I know nothing so contemptible as a mere paradox; a mere ingenious defence of the indefensible. If it were true (as has been said) that Mr. Bernard Shaw lived upon paradox, then he ought to be a mere common millionaire; for a man of his mental activity could invent a sophistry every six minutes. It is as easy as lying; because it is lying. The truth is, of course, that Mr. Shaw is cruelly hampered by the fact that he cannot tell any lie unless he thinks it is the truth. I find myself under the same intolerable bondage. I never in my life said anything merely because I thought it funny; though, of course, I have had ordinary human vain-glory, and may have thought it funny because I had said it. It is one thing to describe an interview with a gorgon or a griffin, a creature who does not exist. It is another thing to discover that the rhinoceros does exist and then take pleasure in the fact that he looks as if he didn’t. One searches for truth, but it may be that one pursues instinctively the more extraordinary truths. And I offer this book with the heartiest sentiments to all the jolly people who hate what I write, and regard it (very justly, for all I know), as a piece of poor clowning or a single tiresome joke.
For if this book is a joke it is a joke against me. I am the man who with the utmost daring discovered what had been discovered before. If there is an element of farce in what follows, the farce is at my own expense; for this book explains how I fancied I was the first to set foot in Brighton and then found I was the last. It recounts my elephantine adventures in pursuit of the obvious. No one can think my case more ludicrous than I think it myself; no reader can accuse me here of trying to make a fool of him: I am the fool of this story, and no rebel shall hurl me from my throne. I freely confess all the idiotic ambitions of the end of the nineteenth century. I did, like all other solemn little boys, try to be in advance of the age. Like them I tried to be some ten minutes in advance of the truth. And I found that I was eighteen hundred years behind it. I did strain my voice with a painfully juvenile exaggeration in uttering my truths. And I was punished in the fittest and funniest way, for I have kept my truths: but I have discovered, not that they were not truths, but simply that they were not mine. When I fancied that I stood alone I was really in the ridiculous position of being backed up by all Christendom. It may be, Heaven forgive me, that I did try to be original; but I only succeeded in inventing all by myself an inferior copy of the existing traditions of civilized religion. The man from the yacht thought he was the first to find England; I thought I was the first to find Europe. I did try to found a heresy of my own; and when I had put the last touches to it, I discovered that it was orthodoxy.
It may be that somebody will be entertained by the account of this happy fiasco. It might amuse a friend or an enemy to read how I gradually learnt from the truth of some stray legend or from the falsehood of some dominant philosophy, things that I might have learnt from my catechism—if I had ever learnt it. There may or may not be some entertainment in reading how I found at last in an anarchist club or a Babylonian temple what I might have found in the nearest parish church. If any one is entertained by learning how the flowers of the field or the phrases in an omnibus, the accidents of politics or the pains of youth came together in a certain order to produce a certain conviction of Christian orthodoxy, he may possibly read this book. But there is in everything a reasonable division of labour. I have written the book, and nothing on earth would induce me to read it.
I add one purely pedantic note which comes, as a note naturally should, at the beginning of the book. These essays are concerned only to discuss the actual fact that the central Christian theology (sufficiently summarized in the Apostles’ Creed) is the best root of energy and sound ethics. They are not intended to discuss the very fascinating but quite different question of what is the present seat of authority for the proclamation of that creed. When the word “orthodoxy” is used here it means the Apostles’ Creed, as understood by everybody calling himself Christian until a very short time ago and the general historic conduct of those who held such a creed. I have been forced by mere space to confine myself to what I have got from this creed; I do not touch the matter much disputed among modern Christians, of where we ourselves got it. This is not an ecclesiastical treatise but a sort of slovenly autobiography. But if any one wants my opinions about the actual nature of the authority, Mr. G.S. Street has only to throw me another challenge, and I will write him another book.
THOROUGHLY WORLDLY PEOPLE NEVER UNDERSTAND even the world; they rely altogether on a few cynical maxims which are not true. Once I remember walking with a prosperous publisher, who made a remark which I had often heard before; it is, indeed, almost a motto of the modern world. Yet I had heard it once too often, and I saw suddenly that there was nothing in it. The publisher said of somebody, “That man will get on; he believes in himself.” And I remember that as I lifted my head to listen, my eye caught an omnibus on which was written “Hanwell.” I said to him, “Shall I tell you where the men are who believe most in themselves? For I can tell you. I know of men who believe in themselves more colossally than Napoleon or Caesar. I know where flames the fixed star of certainty and success. I can guide you to the thrones of the Super-men. The men who really believe in themselves are all in lunatic asylums.” He said mildly that there were a good many men after all who believed in themselves and who were not in lunatic asylums. “Yes, there are,” I retorted, “and you of all men ought to know them. That drunken poet from whom you would not take a dreary tragedy, he believed in himself. That elderly minister with an epic from whom you were hiding in a back room, he believed in himself. If you consulted your business experience instead of your ugly individualistic philosophy, you would know that believing in himself is one of the commonest signs of a rotter. Actors who can’t act believe in themselves; and debtors who won’t pay. It would be much truer to say that a man will certainly fail because he believes in himself. Complete self-confidence is not merely a sin; complete self-confidence is a weakness. Believing utterly in one’s self is a hysterical and superstitious belief like believing in Joanna Southcote: the man who has it has ‘Hanwell’ written on his face as plain as it is written on that omnibus.” And to all this my friend the publisher made this very deep and effective reply, “Well, if a man is not to believe in himself, in what is he to believe?” After a long pause I replied, “I will go home and write a book in answer to that question.” This is the book that I have written in answer to it.
But I think this book may well start where our argument started—in the neighbourhood of the mad-house. Modern masters of science are much impressed with the need of beginning all inquiry with a fact. The ancient masters of religion were quite equally impressed with that necessity. They began with the fact of sin—a fact as practical as potatoes. Whether or no man could be washed in miraculous waters, there was no doubt at any rate that he wanted washing. But certain religious leaders in London, not mere materialists, have begun in our day not to deny the highly disputable water, but to deny the indisputable dirt. Certain new theologians dispute original sin, which is the only part of Christian theology which can really be proved. Some followers of the Reverend R.J. Campbell, in their almost too fastidious spirituality, admit divine sinlessness, which they cannot see even in their dreams. But they essentially deny human sin, which they can see in the street. The strongest saints and the strongest sceptics alike took positive evil as the starting-point of their argument. If it be true (as it certainly is) that a man can feel exquisite happiness in skinning a cat, then the religious philosopher can only draw one of two deductions. He must either deny the existence of God, as all atheists do; or he must deny the present union between God and man, as all Christians do. The new theologians seem to think it a highly rationalistic solution to deny the cat.
In this remarkable situation it is plainly not now possible (with any hope of a universal appeal) to start, as our fathers did, with the fact of sin. This very fact which was to them (and is to me) as plain as a pikestaff, is the very fact that has been specially diluted or denied. But though moderns deny the existence of sin, I do not think that they have yet denied the existence of a lunatic asylum. We all agree still that there is a collapse of the intellect as unmistakable as a falling house. Men deny hell, but not, as yet, Hanwell. For the purpose of our primary argument the one may very well stand where the other stood. I mean that as all thoughts and theories were once judged by whether they tended to make a man lose his soul, so for our present purpose all modern thoughts and theories may be judged by whether they tend to make a man lose his wits.
It is true that some speak lightly and loosely of insanity as in itself attractive. But a moment’s thought will show that if disease is beautiful, it is generally some one else’s disease. A blind man may be picturesque; but it requires two eyes to see the picture. And similarly even the wildest poetry of insanity can only be enjoyed by the sane. To the insane man his insanity is quite prosaic, because it is quite true. A man who thinks himself a chicken is to himself as ordinary as a chicken. A man who thinks he is a bit of glass is to himself as dull as a bit of glass. It is the homogeneity of his mind which makes him dull, and which makes him mad. It is only because we see the irony of his idea that we think him even amusing; it is only because he does not see the irony of his idea that he is put in Hanwell at all. In short, oddities only strike ordinary people. Oddities do not strike odd people. This is why ordinary people have a much more exciting time; while odd people are always complaining of the dulness of life. This is also why the new novels die so quickly, and why the old fairy tales endure for ever. The old fairy tale makes the hero a normal human boy; it is his adventures that are startling; they startle him because he is normal. But in the modern psychological novel the hero is abnormal; the centre is not central. Hence the fiercest adventures fail to affect him adequately, and the book is monotonous. You can make a story out of a hero among dragons; but not out of a dragon among dragons. The fairy tale discusses what a sane man will do in a mad world. The sober realistic novel of to-day discusses what an essential lunatic will do in a dull world.
Let us begin, then, with the mad-house; from this evil and fantastic inn let us set forth on our intellectual journey. Now, if we are to glance at the philosophy of sanity, the first thing to do in the matter is to blot out one big and common mistake. There is a notion adrift everywhere that imagination, especially mystical imagination, is dangerous to man’s mental balance. Poets are commonly spoken of as psychologically unreliable; and generally there is a vague association between wreathing laurels in your hair and sticking straws in it. Facts and history utterly contradict this view. Most of the very great poets have been not only sane, but extremely business-like; and if Shakespeare ever really held horses, it was because he was much the safest man to hold them. Imagination does not breed insanity. Exactly what does breed insanity is reason. Poets do not go mad; but chess-players do. Mathematicians go mad, and cashiers; but creative artists very seldom. I am not, as will be seen, in any sense attacking logic: I only say that this danger does lie in logic, not in imagination. Artistic paternity is as wholesome as physical paternity. Moreover, it is worthy of remark that when a poet really was morbid it was commonly because he had some weak spot of rationality on his brain. Poe, for instance, really was morbid; not because he was poetical, but because he was specially analytical. Even chess was too poetical for him; he disliked chess because it was full of knights and castles, like a poem. He avowedly preferred the black discs of draughts, because they were more like the mere black dots on a diagram. Perhaps the strongest case of all is this: that only one great English poet went mad, Cowper. And he was definitely driven mad by logic, by the ugly and alien logic of predestination. Poetry was not the disease, but the medicine; poetry partly kept him in health. He could sometimes forget the red and thirsty hell to which his hideous necessitarianism dragged him among the wide waters and the white flat lilies of the Ouse. He was damned by John Calvin; he was almost saved by John Gilpin. Everywhere we see that men do not go mad by dreaming. Critics are much madder than poets. Homer is complete and calm enough; it is his critics who tear him into extravagant tatters. Shakespeare is quite himself; it is only some of his critics who have discovered that he was somebody else. And though St. John the Evangelist saw many strange monsters in his vision, he saw no creature so wild as one of his own commentators. The general fact is simple. Poetry is sane because it floats easily in an infinite sea; reason seeks to cross the infinite sea, and so make it finite. The result is mental exhaustion, like the physical exhaustion of Mr. Holbein. To accept everything is an exercise, to understand everything a strain. The poet only desires exaltation and expansion, a world to stretch himself in. The poet only asks to get his head into the heavens. It is the logician who seeks to get the heavens into his head. And it is his head that splits.
It is a small matter, but not irrelevant, that this striking mistake is commonly supported by a striking misquotation. We have all heard people cite the celebrated line of Dryden as “Great genius is to madness near allied.” But Dryden did not say that great genius was to madness near allied. Dryden was a great genius himself, and knew better. It would have been hard to find a man more romantic than he, or more sensible. What Dryden said was this, “Great wits are oft to madness near allied”; and that is true. It is the pure promptitude of the intellect that is in peril of a breakdown. Also people might remember of what sort of man Dryden was talking. He was not talking of any unworldly visionary like Vaughan or George Herbert. He was talking of a cynical man of the world, a sceptic, a diplomatist, a great practical politician. Such men are indeed to madness near allied. Their incessant calculation of their own brains and other people’s brains is a dangerous trade. It is always perilous to the mind to reckon up the mind. A flippant person has asked why we say, “As mad as a hatter.” A more flippant person might answer that a hatter is mad because he has to measure the human head.
And if great reasoners are often maniacal, it is equally true that maniacs are commonly great reasoners. When I was engaged in a controversy with the Clarion on the matter of free will, that able writer Mr. R.B. Suthers said that free will was lunacy, because it meant causeless actions, and the actions of a lunatic would be causeless. I do not dwell here upon the disastrous lapse in determinist logic. Obviously if any actions, even a lunatic’s, can be causeless, determinism is done for. If the chain of causation can be broken for a madman, it can be broken for a man. But my purpose is to point out something more practical. It was natural, perhaps, that a modern Marxian Socialist should not know anything about free will. But it was certainly remarkable that a modern Marxian Socialist should not know anything about lunatics. Mr. Suthers evidently did not know anything about lunatics. The last thing that can be said of a lunatic is that his actions are causeless. If any human acts may loosely be called causeless, they are the minor acts of a healthy man; whistling as he walks; slashing the grass with a stick; kicking his heels or rubbing his hands. It is the happy man who does the useless things; the sick man is not strong enough to be idle. It is exactly such careless and causeless actions that the madman could never understand; for the madman (like the determinist) generally sees too much cause in everything. The madman would read a conspiratorial significance into those empty activities. He would think that the lopping of the grass was an attack on private property. He would think that the kicking of the heels was a signal to an accomplice. If the madman could for an instant become careless, he would become sane. Every one who has had the misfortune to talk with people in the heart or on the edge of mental disorder, knows that their most sinister quality is a horrible clarity of detail; a connecting of one thing with another in a map more elaborate than a maze. If you argue with a madman, it is extremely probable that you will get the worst of it; for in many ways his mind moves all the quicker for not being delayed by the things that go with good judgment. He is not hampered by a sense of humour or by charity, or by the dumb certainties of experience. He is the more logical for losing certain sane affections. Indeed, the common phrase for insanity is in this respect a misleading one. The madman is not the man who has lost his reason. The madman is the man who has lost everything except his reason.
The madman’s explanation of a thing is always complete, and often in a purely rational sense satisfactory. Or, to speak more strictly, the insane explanation, if not conclusive, is at least unanswerable; this may be observed specially in the two or three commonest kinds of madness. If a man says (for instance) that men have a conspiracy against him, you cannot dispute it except by saying that all the men deny that they are conspirators; which is exactly what conspirators would do. His explanation covers the facts as much as yours. Or if a man says that he is the rightful King of England, it is no complete answer to say that the existing authorities call him mad; for if he were King of England that might be the wisest thing for the existing authorities to do. Or if a man says that he is Jesus Christ, it is no answer to tell him that the world denies his divinity; for the world denied Christ’s.
Nevertheless he is wrong. But if we attempt to trace his error in exact terms, we shall not find it quite so easy as we had supposed. Perhaps the nearest we can get to expressing it is to say this: that his mind moves in a perfect but narrow circle. A small circle is quite as infinite as a large circle; but, though it is quite as infinite, it is not so large. In the same way the insane explanation is quite as complete as the sane one, but it is not so large. A bullet is quite as round as the world, but it is not the world. There is such a thing as a narrow universality; there is such a thing as a small and cramped eternity; you may see it in many modern religions. Now, speaking quite externally and empirically, we may say that the strongest and most unmistakable mark of madness is this combination between a logical completeness and a spiritual contraction. The lunatic’s theory explains a large number of things, but it does not explain them in a large way. I mean that if you or I were dealing with a mind that was growing morbid, we should be chiefly concerned not so much to give it arguments as to give it air, to convince it that there was something cleaner and cooler outside the suffocation of a single argument. Suppose, for instance, it were the first case that I took as typical; suppose it were the case of a man who accused everybody of conspiring against him. If we could express our deepest feelings of protest and appeal against this obsession, I suppose we should say something like this: “Oh, I admit that you have your case and have it by heart, and that many things do fit into other things as you say. I admit that your explanation explains a great deal; but what a great deal it leaves out! Are there no other stories in the world except yours; and are all men busy with your business? Suppose we grant the details; perhaps when the man in the street did not seem to see you it was only his cunning; perhaps when the policeman asked you your name it was only because he knew it already. But how much happier you would be if you only knew that these people cared nothing about you! How much larger your life would be if your self could become smaller in it; if you could really look at other men with common curiosity and pleasure; if you could see them walking as they are in their sunny selfishness and their virile indifference! You would begin to be interested in them, because they were not interested in you. You would break out of this tiny and tawdry theatre in which your own little plot is always being played, and you would find yourself under a freer sky, in a street full of splendid strangers.” Or suppose it were the second case of madness, that of a man who claims the crown, your impulse would be to answer, “All right! Perhaps you know that you are the King of England; but why do you care? Make one magnificent effort and you will be a human being and look down on all the kings of the earth.” Or it might be the third case, of the madman who called himself Christ. If we said what we felt, we should say, “So you are the Creator and Redeemer of the world: but what a small world it must be! What a little heaven you must inhabit, with angels no bigger than butterflies! How sad it must be to be God; and an inadequate God! Is there really no life fuller and no love more marvellous than yours; and is it really in your small and painful pity that all flesh must put its faith? How much happier you would be, how much more of you there would be, if the hammer of a higher God could smash your small cosmos, scattering the stars like spangles, and leave you in the open, free like other men to look up as well as down!”
And it must be remembered that the most purely practical science does take this view of mental evil; it does not seek to argue with it like a heresy, but simply to snap it like a spell. Neither modern science nor ancient religion believes in complete free thought. Theology rebukes certain thoughts by calling them blasphemous. Science rebukes certain thoughts by calling them morbid. For example, some religious societies discouraged men more or less from thinking about sex. The new scientific society definitely discourages men from thinking about death; it is a fact, but it is considered a morbid fact. And in dealing with those whose morbidity has a touch of mania, modern science cares far less for pure logic than a dancing Dervish. In these cases it is not enough that the unhappy man should desire truth; he must desire health. Nothing can save him but a blind hunger for normality, like that of a beast. A man cannot think himself out of mental evil; for it is actually the organ of thought that has become diseased, ungovernable, and, as it were, independent. He can only be saved by will or faith. The moment his mere reason moves, it moves in the old circular rut; he will go round and round his logical circle, just as a man in a third-class carriage on the Inner Circle will go round and round the Inner Circle unless he performs the voluntary, vigorous, and mystical act of getting out at Gower Street. Decision is the whole business here; a door must be shut for ever. Every remedy is a desperate remedy. Every cure is a miraculous cure. Curing a madman is not arguing with a philosopher; it is casting out a devil. And however quietly doctors and psychologists may go to work in the matter, their attitude is profoundly intolerant—as intolerant as Bloody Mary. Their attitude is really this: that the man must stop thinking, if he is to go on living. Their counsel is one of intellectual amputation. If thy head offend thee, cut it off; for it is better, not merely to enter the Kingdom of Heaven as a child, but to enter it as an imbecile, rather than with your whole intellect to be cast into hell—or into Hanwell.
Such is the madman of experience; he is commonly a reasoner, frequently a successful reasoner. Doubtless he could be vanquished in mere reason, and the case against him put logically. But it can be put much more precisely in more general and even æsthetic terms. He is in the clean and well-lit prison of one idea: he is sharpened to one painful point. He is without healthy hesitation and healthy complexity. Now, as I explain in the introduction, I have determined in these early chapters to give not so much a diagram of a doctrine as some pictures of a point of view. And I have described at length my vision of the maniac for this reason: that just as I am affected by the maniac, so I am affected by most modern thinkers. That unmistakable mood or note that I hear from Hanwell, I hear also from half the chairs of science and seats of learning to-day; and most of the mad doctors are mad doctors in more senses than one. They all have exactly that combination we have noted: the combination of an expansive and exhaustive reason with a contracted common sense. They are universal only in the sense that they take one thin explanation and carry it very far. But a pattern can stretch for ever and still be a small pattern. They see a chess-board white on black, and if the universe is paved with it, it is still white on black. Like the lunatic, they cannot alter their standpoint; they cannot make a mental effort and suddenly see it black on white.
Take first the more obvious case of materialism. As an explanation of the world, materialism has a sort of insane simplicity. It has just the quality of the madman’s argument; we have at once the sense of it covering everything and the sense of it leaving everything out. Contemplate some able and sincere materialist, as, for instance, Mr. McCabe, and you will have exactly this unique sensation. He understands everything, and everything does not seem worth understanding. His cosmos may be complete in every rivet and cog-wheel, but still his cosmos is smaller than our world. Somehow his scheme, like the lucid scheme of the madman, seems unconscious of the alien energies and the large indifference of the earth; it is not thinking of the real things of the earth, of fighting peoples or proud mothers, or first love or fear upon the sea. The earth is so very large, and the cosmos is so very small. The cosmos is about the smallest hole that a man can hide his head in.
It must be understood that I am not now discussing the relation of these creeds to truth; but, for the present, solely their relation to health. Later in the argument I hope to attack the question of objective verity; here I speak only of a phenomenon of psychology. I do not for the present attempt to prove to Haeckel that materialism is untrue, any more than I attempted to prove to the man who thought he was Christ that he was labouring under an error. I merely remark here on the fact that both cases have the same kind of completeness and the same kind of incompleteness. You can explain a man’s detention at Hanwell by an indifferent public by saying that it is the crucifixion of a god of whom the world is not worthy. The explanation does explain. Similarly you may explain the order in the universe by saying that all things, even the souls of men, are leaves inevitably unfolding on an utterly unconscious tree—the blind destiny of matter. The explanation does explain, though not, of course, so completely as the madman’s. But the point here is that the normal human mind not only objects to both, but feels to both the same objection. Its approximate statement is that if the man in Hanwell is the real God, he is not much of a god. And, similarly, if the cosmos of the materialist is the real cosmos, it is not much of a cosmos. The thing has shrunk. The deity is less divine than many men; and (according to Haeckel) the whole of life is something much more grey, narrow, and trivial than many separate aspects of it. The parts seem greater than the whole.
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