Kitabı oku: «The Dawn of Day», sayfa 26

547

The Tyrants of the Intellect. – The progress of science is at the present time no longer hindered by the purely accidental fact that man attains to about seventy years, which was the case far too long. In former times people wished to master the entire extent of knowledge within this period, and all the methods of knowledge were valued according to this general desire. Minor questions and individual experiments were looked upon as unworthy of notice: people wanted to take the shortest path under the impression that, since everything in this world seemed to be arranged with a view to man's needs, even the acquirement of knowledge was regulated in view of the limits of human life.

To solve everything at a single stroke, with one word – this was the secret desire; and the task was represented in the symbol of the Gordian knot or the egg of Columbus. No one doubted that it was possible to reach the goal of knowledge after the manner of Alexander or Columbus, and to settle all questions with one answer. “There is a mystery to be solved,” seemed to be the aim of life in the eyes of the philosopher: it was necessary in the first place to find out what this enigma was, and to condense the problem of the world into the simplest enigmatical formula possible. The boundless ambition and delight of being the “unraveller of the world” charmed the dreams of many a thinker: nothing seemed to him worth troubling about in this world but the means of bringing everything to a satisfactory conclusion. Philosophy thus became a kind of supreme struggle for the tyrannical sway over the intellect, and no one doubted that such a tyrannical domination was reserved for some very happy, subtle, ingenious, bold, and powerful person – a single individual! – and many (the last was Schopenhauer) fancied themselves to be this privileged person.

From this it follows that, on the whole, science has up to the present remained in a rather backward state owing to the moral narrow-mindedness of its disciples, and that henceforth it will have to be pursued from a higher and more generous motive. “What do I matter?” is written over the door of the thinker of the future.

548

Victory Over Power. – If we consider all that has been venerated up to the present as “superhuman intellect” or “genius,” we must come to the sad conclusion that, considered as a whole, the intellectuality of mankind must have been extremely low and poor: so little mind has hitherto been necessary in order to feel at once considerably superior to all this! Alas for the cheap glory of “genius”! How quickly has it been raised to the throne, and its worship grown into a custom! We still fall on our knees before power – according to the old custom of slaves – and nevertheless, when the degree of venerability comes to be determined, only the degree of reason in the power will be the deciding factor. We must find out, indeed, to how great an extent power has been overcome by something higher, which it now obeys as a tool and instrument.

As yet, however, there have been too few eyes for such investigations: even in the majority of cases the mere valuation of genius has almost been looked upon as blasphemy. And thus perhaps everything that is most beautiful still takes place in the midst of darkness and vanishes in endless night almost as soon as it has made its appearance, – I refer to the spectacle of that power which a genius does not lay out upon works, but upon himself as a work, that is, his own self-control, the purifying of his own imagination, the order and selection in his inspirations and tasks. The great man ever remains invisible in the greatest thing that claims worship, like some distant star: his victory over power remains without witnesses, and hence also without songs and singers. The hierarchy of the great men in all the past history of the human race has not yet been determined.

549

Flight from One's Self. – Those sufferers from intellectual spasms who are impatient towards themselves and look upon themselves with a gloomy eye – such as Byron or Alfred de Musset – and who, in everything that they do, resemble runaway horses, and from their own works derive only a transient joy and an ardent passion which almost bursts their veins, followed by sterility and disenchantment – how are they able to bear up! They would fain attain to something “beyond themselves.” If we happen to be Christians, and are seized by such a desire as this, we strive to reach God and to become one with Him; if we are a Shakespeare we shall be glad to perish in images of a passionate life; if we are like Byron we long for actions, because these detach us from ourselves to an even greater extent than thoughts, feelings, and works.

And should the desire for performing great deeds really be at bottom nothing but a flight from our own selves? – as Pascal would ask us. And indeed this assertion might be proved by considering the most noble representations of this desire for action: in this respect let us remember, bringing the knowledge of an alienist to our aid, that four of the greatest men of all ages who were possessed of this lust for action were epileptics – Alexander the Great, Cæsar, Mohammed, and Napoleon; and Byron likewise was subject to the same complaint.

550

Knowledge and Beauty. – If men, as they are still in the habit of doing, reserve their veneration and feelings of happiness for works of fancy and imagination, we should not be surprised if they feel chilled and displeased by the contrary of fancy and imagination. The rapture which arises from even the smallest, sure, and definite step in advance into insight, and which our present state of science yields to so many in such abundance – this rapture is in the meantime not believed in by all those who are in the habit of feeling enraptured only when they leave reality altogether and plunge into the depths of vague appearance – romanticism. These people look upon reality as ugly, but they entirely overlook the fact that the knowledge of even the ugliest reality is beautiful, and that the man who can discern much and often is in the end very far from considering as ugly the main items of that reality, the discovery of which has always inspired him with the feeling of happiness.

Is there anything “beautiful in itself”? The happiness of those who can recognise augments the beauty of the world, bathing everything that exists in a sunnier light: discernment not only envelops all things in its own beauty, but in the long run permeates the things themselves with its beauty – may ages to come bear witness to the truth of this statement! In the meantime let us recall an old experience: two men so thoroughly different in every respect as Plato and Aristotle were agreed in regard to what constituted superior happiness – not merely their own and that of men in general, but happiness in itself, even the happiness of the gods. They found this happiness to lie in knowledge, in the activity of a well practised and inventive understanding (not in “intuition” like the German theologians and semi-theologians; not in visions, like the mystics; and not in work, like the merely practical men). Similar opinions were expressed by Descartes and Spinoza. What great delight must all these men have felt in knowledge! and how great was the danger that their honesty might give way, and that they themselves might become panegyrists of things!

551

Future Virtues. – How has it come about that, the more intelligible the world has become, the more all kinds of ceremonies have diminished? Was fear so frequently the fundamental basis of that awe which overcame us at the sight of anything hitherto unknown and mysterious, and which taught us to fall upon our knees before the unintelligible, and to beg for mercy? And has the world, perhaps, through the very fact that we have grown less timid, lost some of the charms it formerly had for us? Is it not possible that our own dignity and stateliness, our formidable character, has decreased together with our spirit of dread? Perhaps we value the world and ourselves less highly since we have begun to think more boldly about it and ourselves? Perhaps there will come a moment in the future when this courageous spirit of thinking will have reached such a point that it will feel itself soaring in supreme pride, far above men and things – when the wise man, being also the boldest, will see himself and even more particularly existence, the lowest of all beneath himself?

This type of courage, which is not far removed from excessive generosity, has been lacking in humanity up to the present. – Oh, that our poets might once again become what they once were: seers, telling us something about what might possibly happen! now that what is real and what is past are being ever more and more taken from them, and must continue to be taken from them – for the time of innocent counterfeiting is at an end! Let them try to enable us to anticipate future virtues, or virtues that will never be found on earth, although they may exist somewhere in the world! – purple-glowing constellations and whole Milky Ways of the beautiful! Where are ye, ye astronomers of the ideal?

552

Ideal Selfishness. – Is there a more sacred state than that of pregnancy? To perform every one of our actions in the silent conviction that in one way or another it will be to the benefit of that which is being generated within us – that it must augment its mysterious value, the very thought of which fills us with rapture? At such a time we refrain from many things without having to force ourselves to do so: we suppress the angry word, we grasp the hand forgivingly; our child must be born from all that is best and gentlest. We shun our own harshness and brusqueness in case it should instil a drop of unhappiness into the cup of the beloved unknown. Everything is veiled, ominous; we know nothing about what is going on, but simply wait and try to be prepared. During this time, too, we experience a pure and purifying feeling of profound irresponsibility, similar to that felt by a spectator before a drawn curtain; it is growing, it is coming to light; we have nothing to do with determining its value, or the hour of its arrival. We are thrown back altogether upon indirect, beneficent and defensive influences. “Something greater than we are is growing here” – such is our most secret hope: we prepare everything with a view to his birth and prosperity – not merely everything that is useful, but also the noblest gifts of our souls.

We should, and can, live under the influence of such a blessed inspiration! Whether what we are looking forward to is a thought or a deed, our relationship to every essential achievement is none other than that of pregnancy, and all our vainglorious boasting about “willing” and “creating” should be cast to the winds! True and ideal selfishness consists in always watching over and restraining the soul, so that our productiveness may come to a beautiful termination. Thus in this indirect manner we must provide for and watch over the good of all; and the frame of mind, the mood in which we live, is a kind of soothing oil which spreads far around us on the restless souls. – Still, these pregnant ones are funny people! let us therefore dare to be funny also, and not reproach others if they must be the same. And even when this phenomenon becomes dangerous and evil we must not show less respect to that which is generating within us or others than ordinary worldly justice, which does not allow the judge or the hangman to interfere with a pregnant woman.

553

Circuitous Routes. – Where does all this philosophy mean to end with its circuitous routes? Does it do more than transpose into reason, so to speak, a continuous and strong impulse – a craving for a mild sun, a bright and bracing atmosphere, southern plants, sea breezes, short meals of meat, eggs, and fruit, hot water to drink, quiet walks for days at a time, little talking, rare and cautious reading, living alone, pure, simple, and almost soldier-like habits – a craving, in short, for all things which are suited to my own personal taste? a philosophy which is in the main the instinct for a personal regimen – an instinct that longs for my air, my height, my temperature, and my kind of health, and takes the circuitous route of my head to persuade me to it!

There are many other and certainly more lofty philosophies, and not only such as are more gloomy and pretentious than mine – and are they perhaps, taking them as a whole, nothing but intellectual circuitous routes of the same kind of personal impulses? – In the meantime I look with a new eye upon the mysterious and solitary flight of a butterfly high on the rocky banks of the lake where so many plants are growing: there it flies hither and thither, heedless of the fact that its life will last only one more day, and that the night will be too cold for its winged fragility. For it, too, a philosophy might be found, though it might not be my own.

554

Leading.¹⁸– When we praise progress we only praise the movement and those who do not let us remain on the same spot, and in the circumstances this is certainly something, especially if we live among Egyptians. In changeable Europe, however, where movement is “understood,” to use their own expression, “as a matter of course” – alas, if we only understood something about it too! – I praise leaders and forerunners: that is to say, those who always leave themselves behind, and do not care in the least whether any one is following them or not. “Wherever I halt I find myself alone: why should I halt! the desert is still so wide!” – such is the sentiment of the true leader.

555

The Least Important Are Sufficient. – We ought to avoid events when we know that even the least important of them frequently enough leave a strong impression upon us – and these we cannot avoid. – The thinker must possess an approximate canon of all the things he still wishes to experience.

556

The Four Virtues. – Honest towards ourselves, and to all and everything friendly to us; brave in the face of our enemy; generous towards the vanquished; polite at all times: such do the four cardinal virtues wish us to be.

557

Marching Against an Enemy. – How pleasant is the sound of even bad music and bad motives when we are setting out to march against an enemy!

558

Not Concealing One's Virtues. – I love those men who are as transparent as water, and who, to use Pope's expression, hide not from view the turbid bottom of their stream. Even they, however, possess a certain vanity, though of a rare and more sublimated kind: some of them would wish us to see nothing but the mud, and to take no notice of the clearness of the water which enables us to look right to the bottom. No less a man than Gautama Buddha has imagined the vanity of these few in the formula, “Let your sins appear before men, and conceal your virtues.” But this would exhibit a disagreeable spectacle to the world – it would be a sin against good taste.

559

"Nothing in Excess!" – How often is the individual recommended to set up a goal which it is beyond his power to reach, in order that he may at least attain that which lies within the scope of his abilities and most strenuous efforts! Is it really so desirable, however, that he should do so? Do not the best men who try to act according to this doctrine, together with their best deeds, necessarily assume a somewhat exaggerated and distorted appearance on account of their excessive tension? and in the future will not a grey mist of failure envelop the world, owing to the fact that we may see everywhere struggling athletes and tremendous gestures, but nowhere a conqueror crowned with the laurel, and rejoicing in his victory?

560

What we are Free to do. – We can act as the gardeners of our impulses, and – which few people know – we may cultivate the seeds of anger, pity, vanity, or excessive brooding, and make these things fecund and productive, just as we can train a beautiful plant to grow along trellis-work. We may do this with the good or bad taste of a gardener, and as it were, in the French, English, Dutch, or Chinese style. We may let nature take its own course, only trimming and embellishing a little here and there; and finally, without any knowledge or consideration, we may even allow the plants to spring up in accordance with their own natural growth and limitations, and fight out their battle among themselves, – nay, we can even take delight in such chaos, though we may possibly have a hard time with it! All this is at our option: but how many know that it is? Do not the majority of people believe in themselves as complete and perfect facts? and have not the great philosophers set their seal on this prejudice through their doctrine of the unchangeability of character?

561

Letting our Happiness also Shine. – In the same way as painters are unable to reproduce the deep brilliant hue of the natural sky, and are compelled to use all the colours they require for their landscapes a few shades deeper than nature has made them – just as they, by means of this trick, succeed in approaching the brilliancy and harmony of nature's own hues, so also must poets and philosophers, for whom the luminous rays of happiness are inaccessible, endeavour to find an expedient. By picturing all things a shade or two darker than they really are, their light, in which they excel, will produce almost exactly the same effect as the sunlight, and will resemble the light of true happiness. – The pessimist, on the other hand, who paints all things in the blackest and most sombre hues, only makes use of bright flames, lightning, celestial glories, and everything that possesses a glaring, dazzling power, and bewilders our eyes: to him light only serves the purpose of increasing the horror, and of making us look upon things as being more dreadful than they really are.

562

The Settled and the Free. – It is only in the Underworld that we catch a glimpse of that gloomy background of all that bliss of adventure which forms an everlasting halo around Ulysses and his like, rivalling the eternal phosphorescence of the sea, – that background which we can never forget: the mother of Ulysses died of grief and yearning for her child. The one is driven on from place to place, and the heart of the other, the tender stay-at-home friend, breaks through it – so it always is. Affliction breaks the hearts of those who live to see that those whom they love best are deserting their former views and faith, – it is a tragedy brought about by the free spirits, – a tragedy which, indeed, occasionally comes to their own knowledge. Then, perhaps, they too, like Ulysses, will be forced to descend among the dead to get rid of their sorrow and to relieve their affliction.

563

The Illusion of the Moral Order of the Universe. – There is no “eternal justice” which requires that every fault shall be atoned and paid for, – the belief that such a justice existed was a terrible delusion, and useful only to a limited extent; just as it is also a delusion that everything is guilt which is felt as such. It is not the things themselves, but the opinions about things that do not exist, which have been such a source of trouble to mankind.

564

By the Side of Experience. – Even great intellects have only a hand-breadth experience – in the immediate proximity of this experience their reflection ceases, and its place is taken by unlimited vacuity and stupidity.

565

Dignity and Ignorance. – Wherever we understand we become amiable, happy, and ingenious; and when we have learnt enough, and have trained our eyes and ears, our souls show greater plasticity and charm. We understand so little, however, and are so insufficiently informed, that it rarely happens that we seize upon a thing and make ourselves lovable at the same time, – on the contrary we pass through cities, nature, and history with stiffness and indifference, at the same time taking a pride in our stiff and indifferent attitude, as if it were simply due to superiority. Thus our ignorance and our mediocre desire for knowledge understand quite well how to assume a mask of dignity and character.