Kitabı oku: «The World as Will and Idea (Vol. 1 of 3)», sayfa 30

A much more striking, but also a much rarer, characteristic of human nature, which expresses that desire to draw eternal justice into the province of experience, i. e., of individuality, and at the same time indicates a felt consciousness that, as I have expressed it above, the will to live conducts at its own cost the great tragedy and comedy, and that the same one will lives in all manifestations, – such a characteristic, I say, is the following. We sometimes see a man so deeply moved by a great injury which he has experienced, or, it may be, only witnessed, that he deliberately and irretrievably stakes his own life in order to take vengeance on the perpetrator of that wrong. We see him seek for some mighty oppressor through long years, murder him at last, and then himself die on the scaffold, as he had foreseen, and often, it may be, did not seek to avoid, for his life had value for him only as a means of vengeance. We find examples of this especially among the Spaniards.⁷⁹ If, now, we consider the spirit of that desire for retribution carefully, we find that it is very different from common revenge, which seeks to mitigate the suffering, endured by the sight of the suffering inflicted; indeed, we find that what it aims at deserves to be called, not so much revenge as punishment. For in it there really lies the intention of an effect upon the future through the example, and that without any selfish aim, either for the avenging person, for it costs him his life, or for a society which secures its own safety by laws. For that punishment is carried out by individuals, not by the state, nor is it in fulfilment of a law, but, on the contrary, always concerns a deed which the state either would not or could not punish, and the punishment of which it condemns. It seems to me that the indignation which carries such a man so far beyond the limits of all self-love springs from the deepest consciousness that he himself is the whole will to live, which appears in all beings through all time, and that therefore the most distant future belongs to him just as the present, and cannot be indifferent to him. Asserting this will, he yet desires that in the drama which represents its nature no such fearful wrong shall ever appear again, and wishes to frighten ever future wrong-doer by the example of a vengeance against which there is no means of defence, since the avenger is not deterred by the fear of death. The will to live, though still asserting itself, does not here depend any longer upon the particular phenomenon, the individual, but comprehends the Idea of man, and wishes to keep its manifestation pure from such a fearful and shocking wrong. It is a rare, very significant, and even sublime trait of character through which the individual sacrifices himself by striving to make himself the arm of eternal justice, of the true nature of which he is yet ignorant.

§ 65. In all the preceding investigations of human action, we have been leading up to the final investigation, and have to a considerable extent lightened the task of raising to abstract and philosophical clearness, and exhibiting as a branch of our central thought that special ethical significance of action which in life is with perfect understanding denoted by the words good and bad.

First, however, I wish to trace back to their real meaning those conceptions of good and bad which have been treated by the philosophical writers of the day, very extraordinarily, as simple conceptions, and thus incapable of analysis; so that the reader may not remain involved in the senseless delusion that they contain more than is actually the case, and express in and for themselves all that is here necessary. I am in a position to do this because in ethics I am no more disposed to take refuge behind the word good than formerly behind the words beautiful and true, in order that by the adding a “ness,” which at the present day is supposed to have a special σεμνοτης, and therefore to be of assistance in various cases, and by assuming an air of solemnity, I might induce the belief that by uttering three such words I had done more than denote three very wide and abstract, and consequently empty conceptions, of very different origin and significance. Who is there, indeed, who has made himself acquainted with the books of our own day to whom these three words, admirable as are the things to which they originally refer, have not become an aversion after he has seen for the thousandth time how those who are least capable of thinking believe that they have only to utter these three words with open mouth and the air of an intelligent sheep, in order to have spoken the greatest wisdom?

The explanation of the concept true has already been given in the essay on the principle of sufficient reason, chap. v. § 29 et seq. The content of the concept beautiful found for the first time its proper explanation through the whole of the Third Book of the present work. We now wish to discover the significance of the concept good, which can be done with very little trouble. This concept is essentially relative, and signifies the conformity of an object to any definite effort of the will. Accordingly everything that corresponds to the will in any of its expressions and fulfils its end is thought through the concept good, however different such things may be in other respects. Thus we speak of good eating, good roads, good weather, good weapons, good omens, and so on; in short, we call everything good that is just as we wish it to be; and therefore that may be good in the eyes of one man which is just the reverse in those of another. The conception of the good divides itself into two sub-species – that of the direct and present satisfaction of any volition, and that of its indirect satisfaction which has reference to the future, i. e., the agreeable and the useful. The conception of the opposite, so long as we are speaking of unconscious existence, is expressed by the word bad, more rarely and abstractly by the word evil, which thus denotes everything that does not correspond to any effort of the will. Like all other things that can come into relation to the will, men who are favourable to the ends which happen to be desired, who further and befriend them, are called good, in the same sense, and always with that relative limitation, which shows itself, for example, in the expression, “I find this good, but you don't.” Those, however, who are naturally disposed not to hinder the endeavours of others, but rather to assist them, and who are thus consistently helpful, benevolent, friendly, and charitable, are called good men, on account of this relation of their conduct to the will of others in general. In the case of conscious beings (brutes and men) the contrary conception is denoted in German, and, within the last hundred years or so, in French also, by a different word from that which is used in speaking of unconscious existence; in German, böse; in French, méchant; while in almost all other languages this distinction does not exist; and κακος, malus, cattivo, bad, are used of men, as of lifeless things, which are opposed to the ends of a definite individual will. Thus, having started entirely from the passive element in the good, the inquiry could only proceed later to the active element, and investigate the conduct of the man who is called good, no longer with reference to others, but to himself; specially setting itself the task of explaining both the purely objective respect which such conduct produces in others, and the peculiar contentment with himself which it clearly produces in the man himself, since he purchases it with sacrifices of another kind; and also, on the other hand, the inner pain which accompanies the bad disposition, whatever outward advantages it brings to him who entertains it. It was from this source that the ethical systems, both the philosophical and those which are supported by systems of religion, took their rise. Both seek constantly in some way or other to connect happiness with virtue, the former either by means of the principle of contradiction or that of sufficient reason, and thus to make happiness either identical with or the consequence of virtue, always sophistically; the latter, by asserting the existence of other worlds than that which alone can be known to experience.⁸⁰ In our system, on the contrary, virtue will show itself, not as a striving after happiness, that is, well-being and life, but as an effort in quite an opposite direction.

It follows from what has been said above, that the good is, according to its concept, των πρως τι; thus every good is essentially relative, for its being consists in its relation to a desiring will. Absolute good is, therefore, a contradiction in terms; highest good, summum bonum, really signifies the same thing – a final satisfaction of the will, after which no new desire could arise, – a last motive, the attainment of which would afford enduring satisfaction of the will. But, according to the investigations which have already been conducted in this Fourth Book, such a consummation is not even thinkable. The will can just as little cease from willing altogether on account of some particular satisfaction, as time can end or begin; for it there is no such thing as a permanent fulfilment which shall completely and for ever satisfy its craving. It is the vessel of the Danaides; for it there is no highest good, no absolute good, but always a merely temporary good. If, however, we wish to give an honorary position, as it were emeritus, to an old expression, which from custom we do not like to discard altogether, we may, metaphorically and figuratively, call the complete self-effacement and denial of the will, the true absence of will, which alone for ever stills and silences its struggle, alone gives that contentment which can never again be disturbed, alone redeems the world, and which we shall now soon consider at the close of our whole investigation – the absolute good, the summum bonum– and regard it as the only radical cure of the disease of which all other means are only palliations or anodynes. In this sense the Greek τελος and also finis bonorum correspond to the thing still better. So much for the words good and bad; now for the thing itself.

If a man is always disposed to do wrong whenever the opportunity presents itself, and there is no external power to restrain him, we call him bad. According to our doctrine of wrong, this means that such a man does not merely assert the will to live as it appears in his own body, but in this assertion goes so far that he denies the will which appears in other individuals. This is shown by the fact that he desires their powers for the service of his own will, and seeks to destroy their existence when they stand in the way of its efforts. The ultimate source of this is a high degree of egoism, the nature of which has been already explained. Two things are here apparent. In the first place, that in such a man an excessively vehement will to live expresses itself, extending far beyond the assertion of his own body; and, in the second place, that his knowledge, entirely given up to the principle of sufficient reason and involved in the principium individuationis, cannot get beyond the difference which this latter principle establishes between his own person and every one else. Therefore he seeks his own well-being alone, completely indifferent to that of all others, whose existence is to him altogether foreign and divided from his own by a wide gulf, and who are indeed regarded by him as mere masks with no reality behind them. And these two qualities are the constituent elements of the bad character.

This great intensity of will is in itself and directly a constant source of suffering. In the first place, because all volition as such arises from want; that is, suffering. (Therefore, as will be remembered, from the Third Book, the momentary cessation of all volition, which takes place whenever we give ourselves up to æsthetic contemplation, as pure will-less subject of knowledge, the correlative of the Idea, is one of the principal elements in our pleasure in the beautiful.) Secondly, because, through the causal connection of things, most of our desires must remain unfulfilled, and the will is oftener crossed than satisfied, and therefore much intense volition carries with it much intense suffering. For all suffering is simply unfulfilled and crossed volition; and even the pain of the body when it is injured or destroyed is as such only possible through the fact that the body is nothing but the will itself become object. Now on this account, because much intense suffering is inseparable from much intense volition, very bad men bear the stamp of inward suffering in the very expression of the countenance; even when they have attained every external happiness, they always look unhappy so long as they are not transported by some momentary ecstasy and are not dissembling. From this inward torment, which is absolutely and directly essential to them, there finally proceeds that delight in the suffering of others which does not spring from mere egoism, but is disinterested, and which constitutes wickedness proper, rising to the pitch of cruelty. For this the suffering of others is not a means for the attainment of the ends of its own will, but an end in itself. The more definite explanation of this phenomenon is as follows: – Since man is a manifestation of will illuminated by the clearest knowledge, he is always contrasting the actual and felt satisfaction of his will with the merely possible satisfaction of it which knowledge presents to him. Hence arises envy: every privation is infinitely increased by the enjoyment of others, and relieved by the knowledge that others also suffer the same privation. Those ills which are common to all and inseparable from human life trouble us little, just as those which belong to the climate, to the whole country. The recollection of greater sufferings than our own stills our pain; the sight of the sufferings of others soothes our own. If, now, a man is filled with an exceptionally intense pressure of will, – if with burning eagerness he seeks to accumulate everything to slake the thirst of his egoism, and thus experiences, as he inevitably must, that all satisfaction is merely apparent, that the attained end never fulfils the promise of the desired object, the final appeasing of the fierce pressure of will, but that when fulfilled the wish only changes its form, and now torments him in a new one; and indeed that if at last all wishes are exhausted, the pressure of will itself remains without any conscious motive, and makes itself known to him with fearful pain as a feeling of terrible desolation and emptiness; if from all this, which in the case of the ordinary degrees of volition is only felt in a small measure, and only produces the ordinary degree of melancholy, in the case of him who is a manifestation of will reaching the point of extraordinary wickedness, there necessarily springs an excessive inward misery, an eternal unrest, an incurable pain; he seeks indirectly the alleviation which directly is denied him, – seeks to mitigate his own suffering by the sight of the suffering of others, which at the same time he recognises as an expression of his power. The suffering of others now becomes for him an end in itself, and is a spectacle in which he delights; and thus arises the phenomenon of pure cruelty, blood-thirstiness, which history exhibits so often in the Neros and Domitians, in the African Deis, in Robespierre, and the like.

The desire of revenge is closely related to wickedness. It recompenses evil with evil, not with reference to the future, which is the character of punishment, but merely on account of what has happened, what is past, as such, thus disinterestedly, not as a means, but as an end, in order to revel in the torment which the avenger himself has inflicted on the offender. What distinguishes revenge from pure wickedness, and to some extent excuses it, is an appearance of justice. For if the same act, which is now revenge, were to be done legally, that is, according to a previously determined and known rule, and in a society which had sanctioned this rule, it would be punishment, and thus justice.

Besides the suffering which has been described, and which is inseparable from wickedness, because it springs from the same root, excessive vehemence of will, another specific pain quite different from this is connected with wickedness, which is felt in the case of every bad action, whether it be merely injustice proceeding from egoism or pure wickedness, and according to the length of its duration is called the sting of conscience or remorse. Now, whoever remembers and has present in his mind the content of the preceding portion of this Fourth Book, and especially the truth explained at the beginning of it, that life itself is always assured to the will to live, as its mere copy or mirror, and also the exposition of eternal justice, will find that the sting of conscience can have no other meaning than the following, i. e., its content, abstractly expressed, is what follows, in which two parts are distinguished, which again, however, entirely coincide, and must be thought as completely united.

However closely the veil of Mâyâ may envelop the mind of the bad man, i. e., however firmly he may be involved in the principium individuationis, according to which he regards his person as absolutely different and separated by a wide gulf from all others, a knowledge to which he clings with all his might, as it alone suits and supports his egoism, so that knowledge is almost always corrupted by will, yet there arises in the inmost depths of his consciousness the secret presentiment that such an order of things is only phenomenal, and that their real constitution is quite different. He has a dim foreboding that, however much time and space may separate him from other individuals and the innumerable miseries which they suffer, and even suffer through him, and may represent them as quite foreign to him, yet in themselves, and apart from the idea and its forms, it is the one will to live appearing in them all, which here failing to recognise itself, turns its weapons against itself, and, by seeking increased happiness in one of its phenomena, imposes the greatest suffering upon another. He dimly sees that he, the bad man, is himself this whole will; that consequently he is not only the inflicter of pain but also the endurer of it, from whose suffering he is only separated and exempted by an illusive dream, the form of which is space and time, which, however, vanishes away; that he must in reality pay for the pleasure with the pain, and that all suffering which he only knows as possible really concerns him as the will to live, inasmuch as the possible and actual, the near and the distant in time and space, are only different for the knowledge of the individual, only by means of the principium individuationis, not in themselves. This is the truth which mythically, i. e., adapted to the principle of sufficient reason, and so translated into the form of the phenomenal, is expressed in the transmigration of souls. Yet it has its purest expression, free from all foreign admixture, in that obscurely felt yet inconsolable misery called remorse. But this springs also from a second immediate knowledge, which is closely bound to the first – the knowledge of the strength with which the will to live asserts itself in the wicked individual, which extends far beyond his own individual phenomenon, to the absolute denial of the same will appearing in other individuals. Consequently the inward horror of the wicked man at his own deed, which he himself tries to conceal, contains, besides that presentment of the nothingness, the mere illusiveness of the principium individuationis, and of the distinction established by it between him and others; also the knowledge of the vehemence of his own will, the intensity with which he has seized upon life and attached himself closely to it, even that life whose terrible side he sees before him in the misery of those who are oppressed by him, and with which he is yet so firmly united, that just on this account the greatest atrocity proceeds from him himself, as a means for the fuller assertion of his own will. He recognises himself as the concentrated manifestation of the will to live, feels to what degree he is given up to life, and with it also to innumerable sufferings which are essential to it, for it has infinite time and infinite space to abolish the distinction between the possible and the actual, and to change all the sufferings which as yet are merely known to him into sufferings he has experienced. The millions of years of constant rebirth certainly exist, like the whole past and future, only in conception; occupied time, the form of the phenomenon of the will, is only the present, and for the individual time is ever new: it seems to him always as if he had newly come into being. For life is inseparable from the will to live, and the only form of life is the present. Death (the repetition of the comparison must be excused) is like the setting of the sun, which is only apparently swallowed up by the night, but in reality, itself the source of all light, burns without intermission, brings new days to new worlds, is always rising and always setting. Beginning and end only concern the individual through time, the form of the phenomenon for the idea. Outside time lies only the will, Kant's thing-in-itself, and its adequate objectification, the Idea of Plato. Therefore suicide affords no escape; what every one in his inmost consciousness wills, that must he be; and what every one is, that he wills. Thus, besides the merely felt knowledge of the illusiveness and nothingness of the forms of the idea which separate individuals, it is the self-knowledge of one's own will and its degree that gives the sting to conscience. The course of life draws the image of the empirical character, whose original is the intelligible character, and horrifies the wicked man by this image. He is horrified all the same whether the image is depicted in large characters, so that the world shares his horror, or in such small ones that he alone sees it, for it only concerns him directly. The past would be a matter of indifference, and could not pain the conscience if the character did not feel itself free from all time and unalterable by it, so long as it does not deny itself. Therefore things which are long past still weigh on the conscience. The prayer, “Lead me not into temptation,” means, “Let me not see what manner of person I am.” In the might with which the bad man asserts life, and which exhibits itself to him in the sufferings which he inflicts on others, he measures how far he is from the surrender and denial of that will, the only possible deliverance from the world and its miseries. He sees how far he belongs to it, and how firmly he is bound to it; the known suffering of others has no power to move him; he is given up to life and felt suffering. It remains hidden whether this will ever break and overcome the vehemence of his will.

This exposition of the significance and inner nature of the bad, which as mere feeling, i. e., not as distinct, abstract knowledge, is the content of remorse, will gain distinctness and completeness by the similar consideration of the good as a quality of human will, and finally of absolute resignation and holiness, which proceeds from it when it has attained its highest grade. For opposites always throw light upon each other, and the day at once reveals both itself and the night, as Spinoza admirably remarks.

§ 66. A theory of morals without proof, that is, mere moralising, can effect nothing, because it does not act as a motive. A theory of morals which does act as a motive can do so only by working on self-love. But what springs from this source has no moral worth. It follows from this that no genuine virtue can be produced through moral theory or abstract knowledge in general, but that such virtue must spring from that intuitive knowledge which recognises in the individuality of others the same nature as in our own.

For virtue certainly proceeds from knowledge, but not from the abstract knowledge that can be communicated through words. If it were so, virtue could be taught, and by here expressing in abstract language its nature and the knowledge which lies at its foundation, we should make every one who comprehends this even ethically better. But this is by no means the case. On the contrary, ethical discourses and preaching will just as little produce a virtuous man as all the systems of æsthetics from Aristotle downwards have succeeded in producing a poet. For the real inner nature of virtue the concept is unfruitful, just as it is in art, and it is only in a completely subordinate position that it can be of use as a tool in the elaboration and preserving of what has been ascertained and inferred by other means. Velle non discitur. Abstract dogmas are, in fact, without influence upon virtue, i. e., upon the goodness of the disposition. False dogmas do not disturb it; true ones will scarcely assist it. It would, in fact, be a bad look-out if the cardinal fact in the life of man, his ethical worth, that worth which counts for eternity, were dependent upon anything the attainment of which is so much a matter of chance as is the case with dogmas, religious doctrines, and philosophical theories. For morality dogmas have this value only: The man who has become virtuous from knowledge of another kind, which is presently to be considered, possesses in them a scheme or formula according to which he accounts to his own reason, for the most part fictitiously, for his non-egoistical action, the nature of which it, i. e., he himself, does not comprehend, and with which account he has accustomed it to be content.

Upon conduct, outward action, dogmas may certainly exercise a powerful influence, as also custom and example (the last because the ordinary man does not trust his judgment, of the weakness of which he is conscious, but only follows his own or some one else's experience), but the disposition is not altered in this way.⁸¹ All abstract knowledge gives only motives; but, as was shown above, motives can only alter the direction of the will, not the will itself. All communicable knowledge, however, can only affect the will as a motive. Thus when dogmas lead it, what the man really and in general wills remains still the same. He has only received different thoughts as to the ways in which it is to be attained, and imaginary motives guide him just like real ones. Therefore, for example, it is all one, as regards his ethical worth, whether he gives large gifts to the poor, firmly persuaded that he will receive everything tenfold in a future life, or expends the same sum on the improvement of an estate which will yield interest, certainly late, but all the more surely and largely. And he who for the sake of orthodoxy commits the heretic to the flames is as much a murderer as the bandit who does it for gain; and indeed, as regards inward circumstances, so also was he who slaughtered the Turks in the Holy Land, if, like the burner of heretics, he really did so because he thought that he would thereby gain a place in heaven. For these are careful only for themselves, for their own egoism, just like the bandit, from whom they are only distinguished by the absurdity of their means. From without, as has been said, the will can only be reached through motives, and these only alter the way in which it expresses itself, never the will itself. Velle non discitur.

In the case of good deeds, however, the doer of which appeals to dogmas, we must always distinguish whether these dogmas really are the motives which lead to the good deeds, or whether, as was said above, they are merely the illusive account of them with which he seeks to satisfy his own reason with regard to a good deed which really flows from quite a different source, a deed which he does because he is good, though he does not understand how to explain it rightly, and yet wishes to think something with regard to it. But this distinction is very hard to make, because it lies in the heart of a man. Therefore we can scarcely ever pass a correct moral judgment on the action of others, and very seldom on our own. The deeds and conduct of an individual and of a nation may be very much modified through dogmas, example, and custom. But in themselves all deeds (opera operata) are merely empty forms, and only the disposition which leads to them gives them moral significance. This disposition, however, may be quite the same when its outward manifestation is very different. With an equal degree of wickedness, one man may die on the wheel, and another in the bosom of his family. It may be the same grade of wickedness which expresses itself in one nation in the coarse characteristics of murder and cannibalism, and in another finely and softly in miniature, in court intrigues, oppressions, and delicate plots of every kind; the inner nature remains the same. It is conceivable that a perfect state, or perhaps indeed a complete and firmly believed doctrine of rewards and punishments after death, might prevent every crime; politically much would be gained thereby; morally, nothing; only the expression of the will in life would be restricted.

Thus genuine goodness of disposition, disinterested virtue, and pure nobility do not proceed from abstract knowledge. Yet they do proceed from knowledge; but it is a direct intuitive knowledge, which can neither be reasoned away, nor arrived at by reasoning, a knowledge which, just because it is not abstract, cannot be communicated, but must arise in each for himself, which therefore finds its real and adequate expression not in words, but only in deeds, in conduct, in the course of the life of man. We who here seek the theory of virtue, and have therefore also to express abstractly the nature of the knowledge which lies at its foundation, will yet be unable to convey that knowledge itself in this expression. We can only give the concept of this knowledge, and thus always start from action in which alone it becomes visible, and refer to action as its only adequate expression. We can only explain and interpret action, i. e., express abstractly what really takes place in it.