Kitabı oku: «Rousseau and Romanticism», sayfa 3

III

Because the classicism against which romanticism rebelled was inadequate it does not follow that every type of classicism suffers from a similar inadequacy. The great movement away from imaginative unrestraint towards regularity and good sense took place in the main under French auspices. In general the French have been the chief exponents of the classic spirit in modern times. They themselves feel this so strongly that a certain group in France has of late years inclined to use interchangeably the words classicist and nationalist. But this is a grave confusion, for if the classic spirit is anything at all it is in its essence not local and national, but universal and human. To be sure, any particular manifestation of classicism will of necessity contain elements that are less universal, elements that reflect merely a certain person or persons, or a certain age and country. This is a truth that we scarcely need to have preached to us; for with the growth of the historical method we have come to fix our attention almost exclusively on these local and relative elements. The complete critic will accept the historical method but be on his guard against its excess. He will see an element in man that is set above the local and the relative; he will learn to detect this abiding element through all the flux of circumstance; in Platonic language, he will perceive the One in the Many.

Formerly, it must be admitted, critics were not historical enough. They took to be of the essence of classicism what was merely its local coloring, especially the coloring it received from the French of the seventeenth century. If we wish to distinguish between essence and accident in the classic spirit we must get behind the French of the seventeenth century, behind the Italians of the sixteenth century who laid the foundations of neo-classical theory, behind the Romans who were the immediate models of most neo-classicists, to the source of classicism in Greece. Even in Greece the classic spirit is very much implicated in the local and the relative, yet in the life of no other people perhaps does what is universal in man shine forth more clearly from what is only local and relative. We still need, therefore, to return to Greece, not merely for the best practice, but for the best theory of classicism; for this is still found in spite of all its obscurities and incompleteness in the Poetics of Aristotle. If we have recourse to this treatise, however, it must be on condition that we do not, like the critics of the Renaissance, deal with it in an abstract and dogmatic way (the form of the treatise it must be confessed gave them no slight encouragement), but in a spirit akin to Aristotle’s own as revealed in the total body of his writings – a spirit that is at its best positive and experimental.

Aristotle not only deals positively and experimentally with the natural order and with man so far as he is a part of this order, but he deals in a similar fashion with a side of man that the modern positivist often overlooks. Like all the great Greeks Aristotle recognizes that man is the creature of two laws: he has an ordinary or natural self of impulse and desire and a human self that is known practically as a power of control over impulse and desire. If man is to become human he must not let impulse and desire run wild, but must oppose to everything excessive in his ordinary self, whether in thought or deed or emotion, the law of measure. This insistence on restraint and proportion is rightly taken to be of the essence not merely of the Greek spirit but of the classical spirit in general. The norm or standard that is to set bounds to the ordinary self is got at by different types of classicists in different ways and described variously: for example, as the human law, or the better self, or reason (a word to be discussed more fully later), or nature. Thus when Boileau says, “Let nature be your only study,” he does not mean outer nature, nor again the nature of this or that individual, but representative human nature. Having decided what is normal either for man or some particular class of men the classicist takes this normal “nature” for his model and proceeds to imitate it. Whatever accords with the model he has thus set up he pronounces natural or probable, whatever on the other hand departs too far from what he conceives to be the normal type or the normal sequence of cause and effect he holds to be “improbable” and unnatural or even, if it attains an extreme of abnormality, “monstrous.” Whatever in conduct or character is duly restrained and proportionate with reference to the model is said to observe decorum. Probability and decorum are identical in some of their aspects and closely related in all.³⁰ To recapitulate, a general nature, a core of normal experience, is affirmed by all classicists. From this central affirmation derives the doctrine of imitation, and from imitation in turn the doctrines of probability and decorum.

But though all classicists are alike in insisting on nature, imitation, probability and decorum, they differ widely, as I have already intimated, in what they understand by these terms. Let us consider first what Aristotle and the Greeks understand by them. The first point to observe is that according to Aristotle one is to get his general nature not on authority or second hand, but is to disengage it directly for himself from the jumble of particulars that he has before his eyes. He is not, says Aristotle, to imitate things as they are, but as they ought to be. Thus conceived imitation is a creative act. Through all the welter of the actual one penetrates to the real and so succeeds without ceasing to be individual in suggesting the universal. Poetry that is imitative in this sense is, according to Aristotle, more “serious” and “philosophical” than history. History deals merely with what has happened, whereas poetry deals with what may happen according to probability or necessity. Poetry, that is, does not portray life literally but extricates the deeper or ideal truth from the flux of circumstance. One may add with Sydney that if poetry is thus superior to history in being more serious and philosophical it resembles history and is superior to philosophy in being concrete.

The One that the great poet or artist perceives in the Many and that gives to his work its high seriousness is not a fixed absolute. In general the model that the highly serious man (ὁ σπουδαῖος) imitates and that keeps his ordinary self within the bounds of decorum is not to be taken as anything finite, as anything that can be formulated once for all. This point is important for on it hinges every right distinction not merely between the classic and the romantic, but between the classic and the pseudo-classic. Romanticism has claimed for itself a monopoly of imagination and infinitude, but on closer examination, as I hope to show later, this claim, at least so far as genuine classicism is concerned, will be found to be quite unjustified. For the present it is enough to say that true classicism does not rest on the observance of rules or the imitation of models but on an immediate insight into the universal. Aristotle is especially admirable in the account he gives of this insight and of the way it may manifest itself in art and literature. One may be rightly imitative, he says, and so have access to a superior truth and give others access to it only by being a master of illusion. Though the great poet “breathes immortal air,” though he sees behind the shows of sense a world of more abiding relationships, he can convey his vision not directly but only imaginatively. Aristotle, one should observe, does not establish any hard and fast opposition between judgment and imagination, an opposition that pervades not only the neo-classical movement but also the romantic revolt from it. He simply affirms a supersensuous order which one can perceive only with the help of fiction. The best art, says Goethe in the true spirit of Aristotle, gives us the “illusion of a higher reality.” This has the advantage of being experimental. It is merely a statement of what one feels in the presence of a great painting, let us say, or in reading a great poem.

IV

After this attempt to define briefly with the help of the Greeks the classical spirit in its essence we should be prepared to understand more clearly the way in which this spirit was modified in neo-classical times, especially in France. The first thing that strikes one about the classicism of this period is that it does not rest on immediate perception like that of the Greeks but on outer authority. The merely dogmatic and traditional classicist gave a somewhat un-Greek meaning to the doctrines of nature and imitation. Why imitate nature directly, said Scaliger, when we have in Virgil a second nature? Imitation thus came to mean the imitation of certain outer models and the following of rules based on these models. Now it is well that one who aims at excellence in any field should begin by a thorough assimilation of the achievements of his great predecessors in this field. Unfortunately the neo-classical theorist tended to impose a multitude of precepts that were based on what was external rather than on what was vital in the practice of his models. In so far the lesson of form that the great ancients can always teach any one who approaches them in the right spirit degenerated into formalism. This formalistic turn given to the doctrine of imitation was felt from the outset to be a menace to originality; to be incompatible, and everything hinges at last on this point, with the spontaneity of the imagination. There was an important reaction headed by men like Boileau, within the neo-classical movement itself, against the oppression of the intuitive side of human nature by mere dogma and authority, above all against the notion that “regularity” is in itself any guarantee of literary excellence. A school of rules was succeeded by a school of taste. Yet even to the end the neo-classicist was too prone to reject as unnatural or even monstrous everything that did not fit into one of the traditional pigeon-holes. One must grant, indeed, that much noble work was achieved under the neo-classical dispensation, work that shows a genuine insight into the universal, but it is none the less evident that the view of the imagination held during this period has a formalistic taint.

This taint in neo-classicism is due not merely to its dogmatic and mechanical way of dealing with the doctrine of imitation but also to the fact that it had to reconcile classical with Christian dogma; and the two antiquities, classical and Christian, if interpreted vitally and in the spirit, were in many respects divergent and in some respects contradictory. The general outcome of the attempts at reconciliation made by the literary casuists of Italy and France was that Christianity should have a monopoly of truth and classicism a monopoly of fiction. For the true classicist, it will be remembered, the two things are inseparable – he gets at his truth through a veil of fiction. Many of the neo-classicists came to conceive of art as many romanticists were to conceive of it later as a sort of irresponsible game or play, but they were, it must be confessed, very inferior to the romanticists in the spontaneity of their fiction. They went for this fiction as for everything else to the models, and this meant in practice that they employed the pagan myths, not as imaginative symbols of a higher reality – it is still possible to employ them in that way – but merely in Boileau’s phrase as “traditional ornaments” (ornements reçus). The neo-classicist to be sure might so employ his “fiction” as to inculcate a moral; in that case he is only too likely to give us instead of the living symbol, dead allegory; instead of high seriousness, its caricature, didacticism. The traditional stock of fiction became at last so intolerably trite as to be rejected even by some of the late neo-classicists. “The rejection and contempt of fiction,” said Dr. Johnson (who indulged in it himself on occasion) “is rational and manly.” But to reject fiction in the larger sense is to miss the true driving power in human nature – the imagination. Before concluding, however, that Dr. Johnson had no notion of the rôle of the imagination one should read his attack on the theory of the three unities³¹ which was later to be turned to account by the romanticists.

Now the three unities may be defended on an entirely legitimate ground – on the ground namely that they make for concentration, a prime virtue in the drama; but the grounds on which they were actually imposed on the drama, especially in connection with the Quarrel of the Cid, illustrate the corruption of another main classical doctrine, that of probability or verisimilitude. In his dealings with probability as in his dealings with imitation, the neo-classical formalist did not allow sufficiently for the element of illusion. What he required from the drama in the name of probability was not the “illusion of a higher reality,” but strict logic or even literal deception. He was not capable of a poetic faith, not willing to suspend his disbelief on passing from the world of ordinary fact to the world of artistic creation. Goethe was thinking especially of the neo-classical French when he said: “As for the French, they will always be arrested by their reason. They do not recognize that the imagination has its own laws which are and always must be problematic for the reason.”

It was also largely under French influence that the doctrine of decorum, which touches probability at many points, was turned aside from its true meaning. Decorum is in a way the peculiar doctrine of the classicist, is in Milton’s phrase “the grand masterpiece to observe.” The doctrines of the universal and the imitation of the universal go deeper indeed than decorum, so much deeper that they are shared by classicism with religion. The man who aspires to live religiously must no less than the humanist look to some model set above his ordinary self and imitate it. But though the classicist at his best meditates, he does not, like the seeker after religious perfection, see in meditation an end in itself but rather a support for the mediatory virtues, the virtues of the man who would live to the best advantage in this world rather than renounce it; and these virtues may be said to be summed up in decorum. For the best type of Greek humanist, a Sophocles let us say, decorum was a vital and immediate thing. But there enters into decorum even from the time of the Alexandrian Greeks, and still more into French neo-classical decorum, a marked element of artificiality. The all-roundness and fine symmetry, the poise and dignity that come from working within the bounds of the human law, were taken to be the privilege not of man in general but of a special social class. Take for instance verbal decorum: the French neo-classicists assumed that if the speech of poetry is to be noble and highly serious it must coincide with the speech of the aristocracy. As Nisard puts it, they confused nobility of language with the language of the nobility. Decorum was thus more or less merged with etiquette, so that the standards of the stage and of literature in general came to coincide, as Rousseau complains, with those of the drawing-room. More than anything else this narrowing of decorum marks the decline from the classic to the pseudo-classic, from form to formalism.

While condemning pseudo-decorum one should remember that even a Greek would have seen something paradoxical in a poem like Goethe’s “Hermann und Dorothea” and its attempt to invest with epic grandeur the affairs of villagers and peasants. After all, dignity and elevation and especially the opportunity for important action, which is the point on which the classicist puts prime emphasis, are normally though not invariably associated with a high rather than with a mean social estate. In general one should insist that the decorum worked out under French auspices was far from being merely artificial. The French gentleman (honnête homme) of the seventeenth century often showed a moderation and freedom from over-emphasis, an exquisite tact and urbanity that did not fall too far short of his immediate model, Horace, and related him to the all-round man of the Greeks (καλὸς κἀγαθός). To be sure an ascetic Christian like Pascal sees in decorum a disguise of one’s ordinary self rather than a real curb upon it, and feels that the gap is not sufficiently wide between even the best type of the man of the world and the mere worldling. One needs, however, to be very austere to disdain the art of living that has been fostered by decorum from the Greeks down. Something of this art of living survives even in a Chesterfield, who falls far short of the best type of French gentleman and reminds one very remotely indeed of a Pericles. Chesterfield’s half-jesting definition of decorum as the art of combining the useful appearances of virtue with the solid satisfactions of vice points the way to its ultimate corruption. Talleyrand, who marks perhaps this last stage, was defined by Napoleon as “a silk stocking filled with mud.” In some of its late exemplars decorum had actually become, as Rousseau complains, the “mask of hypocrisy” and the “varnish of vice.”

One should not however, like Rousseau and the romanticists, judge of decorum by what it degenerated into. Every doctrine of genuine worth is disciplinary and men in the mass do not desire discipline. “Most men,” says Aristotle, “would rather live in a disorderly than in a sober manner.” But most men do not admit any such preference – that would be crude and inartistic. They incline rather to substitute for the reality of discipline some art of going through the motions. Every great doctrine is thus in constant peril of passing over into some hollow semblance or even, it may be, into some mere caricature of itself. When one wishes therefore to determine the nature of decorum one should think of a Milton, let us say, and not of a Talleyrand or even of a Chesterfield.

Milton imitated the models, like any other neo-classicist, but his imitation was not, in Joubert’s phrase, that of one book by another book, but of one soul by another soul. His decorum is therefore imaginative; and it is the privilege of the imagination to give the sense of spaciousness and infinitude. On the other hand, the unimaginative way in which many of the neo-classicists held their main tenets – nature, imitation, probability, decorum – narrowed unduly the scope of the human spirit and appeared to close the gates of the future. “Art and diligence have now done their best,” says Dr. Johnson of the versification of Pope, “and what shall be added will be the effort of tedious toil and needless curiosity.” Nothing is more perilous than thus to seem to confine man in some pinfold; there is something in him that refuses to acquiesce in any position as final; he is in Nietzsche’s phrase the being who must always surpass himself. The attempt to oppose external and mechanical barriers to the freedom of the spirit will create in the long run an atmosphere of stuffiness and smugness, and nothing is more intolerable than smugness. Men were guillotined in the French Revolution, as Bagehot suggests, simply because either they or their ancestors had been smug. Inert acceptance of tradition and routine will be met sooner or later by the cry of Faust: Hinaus ins Freie!

Before considering the value of the method chosen by Rousseau and the romanticists for breaking up the “tiresome old heavens” and escaping from smugness and stuffiness, one should note that the lack of originality and genius which they lamented in the eighteenth century – especially in that part of it known as the Enlightenment – was not due entirely to pseudo-classic formalism. At least two other main currents entered into the Enlightenment: first the empirical and utilitarian current that goes back to Francis Bacon, and some would say to Roger Bacon; and secondly the rationalistic current that goes back to Descartes. English empiricism gained international vogue in the philosophy of Locke, and Locke denies any supersensuous element in human nature to which one may have access with the aid of the imagination or in any other way. Locke’s method of precise naturalistic observation is in itself legitimate; for man is plainly subject to the natural law. What is not truly empirical is to bring the whole of human nature under this law. One can do this only by piecing out precise observation and experiment with dogmatic rationalism. One side of Locke may therefore be properly associated with the father of modern rationalists, Descartes. The attempt of the rationalist to lock up life in some set of formulæ produces in the imaginative man a feeling of oppression. He gasps for light and air. The very tracing of cause and effect and in general the use of the analytical faculties – and this is to fly to the opposite extreme – came to be condemned by the romanticists as inimical to the imagination. Not only do they make endless attacks on Locke, but at times they assail even Newton for having mechanized life, though Newton’s comparison of himself to a child picking up pebbles on the seashore would seem to show that he had experienced “the feeling infinite.”

The elaboration of science into a closed system with the aid of logic and pure mathematics is as a matter of fact to be associated with Descartes rather than with Newton. Neither Newton nor Descartes, one scarcely needs add, wished to subject man entirely to the natural law and the nexus of physical causes; they were not in short determinists. Yet the superficial rationalism of the Enlightenment was in the main of Cartesian origin. This Cartesian influence ramifies in so many directions and is related at so many points to the literary movement, and there has been so much confusion about this relationship, that we need to pause here to make a few distinctions.

Perhaps what most strikes one in the philosophy of Descartes is its faith in logic and abstract reasoning and the closely allied processes of mathematical demonstration. Anything that is not susceptible of clear proof in this logical and almost mathematical sense is to be rejected. Now this Cartesian notion of clearness is fatal to a true classicism. The higher reality, the true classicist maintains, cannot be thus demonstrated; it can only be grasped, and then never completely, through a veil of imaginative illusion. Boileau is reported to have said that Descartes had cut the throat of poetry; and this charge is justified in so far as the Cartesian requires from poetry a merely logical clearness. This conception of clearness was also a menace to the classicism of the seventeenth century which rested in the final analysis not on logic but on tradition. This appeared very clearly in the early phases of the quarrel between ancients and moderns when literary Cartesians like Perrault and Fontenelle attacked classical dogma in the name of reason. In fact one may ask if any doctrine has ever appeared so fatal to every form of tradition – not merely literary but also religious and political – as Cartesianism. The rationalist of the eighteenth century was for dismissing as “prejudice” everything that could not give a clear account of itself in the Cartesian sense. This riot of abstract reasoning (la raison raisonnante) that prepared the way for the Revolution has been identified by Taine and others with the classic spirit. A more vicious confusion has seldom gained currency in criticism. It is true that the French have mixed a great deal of logic with their conception of the classic spirit, but that is because they have mixed a great deal of logic with everything. I have already mentioned their tendency to substitute a logical for an imaginative verisimilitude; and strenuously logical classicists may be found in France from Chapelain to Brunetière. Yet the distinction that should keep us from confusing mere logic with the classic spirit was made by a Frenchman who was himself violently logical and also a great geometrician – Pascal. One should keep distinct, says Pascal, the esprit de géométrie and the esprit de finesse. The esprit de finesse is not, like the esprit de géométrie, abstract, but very concrete.³² So far as a man possesses the esprit de finesse he is enabled to judge correctly of the ordinary facts of life and of the relationships between man and man. But these judgments rest upon such a multitude of delicate perceptions that he is frequently unable to account for them logically. It is to intuitive good sense and not to the esprit de géométrie that the gentleman (honnête homme) of the neo-classical period owed his fine tact. Pascal himself finally took a stand against reason as understood both by the Cartesian and by the man of the world. Unaided reason he held is unable to prevail against the deceits of the imagination; it needs the support of intuition – an intuition that he identifies with grace, thus making it inseparable from the most austere form of Christianity. The “heart,” he says, and this is the name he gives to intuition, “has reasons of which the reason knows nothing.” A Plato or an Aristotle would not have understood this divorce between reason and intuition.³³

Pascal seems to get his insight only by flouting ordinary good sense. He identifies this insight with a type of theological dogma of which good sense was determined to be rid; and so it tended to get rid of the insight along with the dogma. Classical dogma also seemed at times to be in opposition to the intuitive good sense of the man of the world. The man of the world therefore often inclined to assail both the classical and the Christian tradition in the name of good sense, just as the Cartesian inclined to assail these traditions in the name of abstract reason. Perhaps the best exponent of anti-traditional good sense in the seventeenth century was Molière. He vindicated nature, and by nature he still meant in the main normal human nature, from arbitrary constraints of every kind whether imposed by an ascetic Christianity or by a narrow and pedantic classicism. Unfortunately Molière is too much on the side of the opposition. He does not seem to put his good sense into the service of some positive insight of his own. Good sense may be of many degrees according to the order of facts of which it has a correct perception. The order of facts in human nature that Molière’s good sense perceived is not the highest and so this good sense appears at times too ready to justify the bourgeois against the man who has less timid and conventional views. So at least Rousseau thought when he made his famous attack on Molière.³⁴ Rousseau assailed Molière in the name of instinct as Pascal would have assailed him in the name of insight, and fought sense with sensibility. The hostility of Rousseau to Molière, according to M. Faguet, is that of a romantic Bohemian to a philistine of genius.³⁵ One hesitates to call Molière a philistine, but one may at least grant M. Faguet that Molière’s good sense is not always sufficiently inspired.

I have been trying to build up a background that will make clear why the reason of the eighteenth century (whether we understand by reason logic or good sense) had come to be superficial and therefore oppressive to the imagination. It is only with reference to this “reason” that one can understand the romantic revolt. But neo-classical reason itself can be understood only with reference to its background – as a recoil namely from a previous romantic excess. This excess was manifested not only in the intellectual romanticism of which I have already spoken, but in the cult of the romantic deed that had flourished in the Middle Ages. This cult and the literature that reflected it continued to appeal, even to the cultivated, well on into the neo-classical period. It was therefore felt necessary to frame a definition of reason that should be a rebuke to the extravagance and improbability of the mediæval romances. When men became conscious in the eighteenth century of the neo-classical meagerness on the imaginative side they began to look back with a certain envy to the free efflorescence of fiction in the Middle Ages. They began to ask themselves with Hurd whether the reason and correctness they had won were worth the sacrifice of a “world of fine fabling.”³⁶ We must not, however, like Heine and many others, look on the romantic movement as merely a return to the Middle Ages. We have seen that the men of the Middle Ages themselves understood by romance not simply their own kind of speech and writing in contrast with what was written in Latin, but a kind of writing in which the pursuit of strangeness and adventure predominated. This pursuit of strangeness and adventure will be found to predominate in all types of romanticism. The type of romanticism, however, which came in towards the end of the eighteenth century did not, even when professedly mediæval, simply revert to the older types. It was primarily not a romanticism of thought or of action, the types we have encountered thus far, but a romanticism of feeling. The beginnings of this emotional romanticism antedate considerably the application of the word romantic to a particular literary school. Before considering how the word came to be thus applied we shall need to take a glance at eighteenth-century sentimentalism, especially at the plea for genius and originality that, from about the middle of the century on, were opposed to the tameness and servile imitation of the neo-classicists.