Kitabı oku: «Thoughts Out of Season, Part II», sayfa 7

SCHOPENHAUER AS EDUCATOR

I

When the traveller, who had seen many countries and nations and continents, was asked what common attribute he had found everywhere existing among men, he answered, “They have a tendency to sloth.” Many may think that the fuller truth would have been, “They are all timid.” They hide themselves behind “manners” and “opinions.” At bottom every man knows well enough that he is a unique being, only once on this earth; and by no extraordinary chance will such a marvellously picturesque piece of diversity in unity as he is, ever be put together a second time. He knows this, but hides it like an evil conscience; – and why? From fear of his neighbour, who looks for the latest conventionalities in him, and is wrapped up in them himself. But what is it that forces the man to fear his neighbour, to think and act with his herd, and not seek his own joy? Shyness perhaps, in a few rare cases, but in the majority it is idleness, the “taking things easily,” in a word the “tendency to sloth,” of which the traveller spoke. He was right; men are more slothful than timid, and their greatest fear is of the burdens that an uncompromising honesty and nakedness of speech and action would lay on them. It is only the artists who hate this lazy wandering in borrowed manners and ill-fitting opinions, and discover the secret of the evil conscience, the truth that each human being is a unique marvel. They show us, how in every little movement of his muscles the man is an individual self, and further – as an analytical deduction from his individuality – a beautiful and interesting object, a new and incredible phenomenon (as is every work of nature), that can never become tedious. If the great thinker despise mankind, it is for their laziness; they seem mere indifferent bits of pottery, not worth any commerce or improvement. The man who will not belong to the general mass, has only to stop “taking himself easily”; to follow his conscience, which cries out to him, “Be thyself! all that thou doest and thinkest and desirest, is not – thyself!”

Every youthful soul hears this cry day and night, and quivers to hear it: for she divines the sum of happiness that has been from eternity destined for her, if she think of her true deliverance; and towards this happiness she can in no wise be helped, so long as she lies in the chains of Opinion and of Fear. And how comfortless and unmeaning may life become without this deliverance! There is no more desolate or Ishmaelitish creature in nature than the man who has broken away from his true genius, and does nothing but peer aimlessly about him. There is no reason to attack such a man at all, for he is a mere husk without a kernel, a painted cloth, tattered and sagging, a scarecrow ghost, that can rouse no fear, and certainly no pity. And though one be right in saying of a sluggard that he is “killing time,” yet in respect of an age that rests its salvation on public opinion, – that is, on private laziness, – one must be quite determined that such a time shall be “killed,” once and for all: I mean that it shall be blotted from life's true History of Liberty. Later generations will be greatly disgusted, when they come to treat the movements of a period in which no living men ruled, but shadow-men on the screen of public opinion; and to some far posterity our age may well be the darkest chapter of history, the most unknown because the least human. I have walked through the new streets of our cities, and thought how of all the dreadful houses that these gentlemen with their public opinion have built for themselves, not a stone will remain in a hundred years, and that the opinions of these busy masons may well have fallen with them. But how full of hope should they all be who feel that they are no citizens of this age! If they were, they would have to help on the work of “killing their time,” and of perishing with it, – when they wish rather to quicken the time to life, and in that life themselves to live.

But even if the future leave us nothing to hope for, the wonderful fact of our existing at this present moment of time gives us the greatest encouragement to live after our own rule and measure; so inexplicable is it, that we should be living just to-day, though there have been an infinity of time wherein we might have arisen; that we own nothing but a span's length of it, this “to-day,” and must show in it wherefore and whereunto we have arisen. We have to answer for our existence to ourselves; and will therefore be our own true pilots, and not admit that our being resembles a blind fortuity. One must take a rather impudent and reckless way with the riddle; especially as the key is apt to be lost, however things turn out. Why cling to your bit of earth, or your little business, or listen to what your neighbour says? It is so provincial to bind oneself to views which are no longer binding a couple of hundred miles away. East and West are signs that somebody chalks up in front of us to fool such cowards as we are. “I will make the attempt to gain freedom,” says the youthful soul; and will be hindered, just because two nations happen to hate each other and go to war, or because there is a sea between two parts of the earth, or a religion is taught in the vicinity, which did not exist two thousand years ago. “And this is not – thyself,” the soul says. “No one can build thee the bridge, over which thou must cross the river of life, save thyself alone. There are paths and bridges and demi-gods without number, that will gladly carry thee over, but only at the price of thine own self: thy self wouldst thou have to give in pawn, and then lose it. There is in the world one road whereon none may go, except thou: ask not whither it lead, but go forward. Who was it that spake that true word – 'A man has never risen higher than when he knoweth not whither his road may yet lead him'?”

But how can we “find ourselves” again, and how can man “know himself”? He is a thing obscure and veiled: if the hare have seven skins, man can cast from him seventy times seven, and yet will not be able to say “Here art thou in very truth; this is outer shell no more.” Also this digging into one's self, this straight, violent descent into the pit of one's being, is a troublesome and dangerous business to start. A man may easily take such hurt, that no physician can heal him. And again, what were the use, since everything bears witness to our essence, – our friendships and enmities, our looks and greetings, our memories and forgetfulnesses, our books and our writing! This is the most effective way: – to let the youthful soul look back on life with the question, “What hast thou up to now truly loved, what has drawn thy soul upward, mastered it and blessed it too?” Set up these things that thou hast honoured before thee, and, maybe, they will show thee, in their being and their order, a law which is the fundamental law of thine own self. Compare these objects, consider how one completes and broadens and transcends and explains another, how they form a ladder on which thou hast all the time been climbing to thy self: for thy true being lies not deeply hidden in thee, but an infinite height above thee, or at least above that which thou dost commonly take to be thyself. The true educators and moulders reveal to thee the real groundwork and import of thy being, something that in itself cannot be moulded or educated, but is anyhow difficult of approach, bound and crippled: thy educators can be nothing but thy deliverers. And that is the secret of all culture: it does not give artificial limbs, wax noses, or spectacles for the eyes – a thing that could buy such gifts is but the base coin of education. But it is rather a liberation, a removal of all the weeds and rubbish and vermin that attack the delicate shoots, the streaming forth of light and warmth, the tender dropping of the night rain; it is the following and the adoring of Nature when she is pitifully-minded as a mother; – her completion, when it bends before her fierce and ruthless blasts and turns them to good, and draws a veil over all expression of her tragic unreason – for she is a step-mother too, sometimes.

There are other means of “finding ourselves,” of coming to ourselves out of the confusion wherein we all wander as in a dreary cloud; but I know none better than to think on our educators. So I will to-day take as my theme the hard teacher Arthur Schopenhauer, and speak of others later.

II

In order to describe properly what an event my first look into Schopenhauer's writings was for me, I must dwell for a minute on an idea, that recurred more constantly in my youth, and touched me more nearly, than any other. I wandered then as I pleased in a world of wishes, and thought that destiny would relieve me of the dreadful and wearisome duty of educating myself: some philosopher would come at the right moment to do it for me, – some true philosopher, who could be obeyed without further question, as he would be trusted more than one's self. Then I said within me: “What would be the principles, on which he might teach thee?” And I pondered in my mind what he would say to the two maxims of education that hold the field in our time. The first demands that the teacher should find out at once the strong point in his pupil, and then direct all his skill and will, all the moisture and all the sunshine, to bring the fruit of that single virtue to maturity. The second requires him to raise to a higher power all the qualities that already exist, cherish them and bring them into a harmonious relation. But, we may ask, should one who has a decided talent for working in gold be made for that reason to learn music? And can we admit that Benvenuto Cellini's father was right in continually forcing him back to the “dear little horn” – the “cursed piping,” as his son called it? We cannot think so in the case of such a strong and clearly marked talent as his, and it may well be that this maxim of harmonious development applies only to weaker natures, in which there is a whole swarm of desires and inclinations, though they may not amount to very much, singly or together. On the other hand, where do we find such a blending of harmonious voices – nay, the soul of harmony itself – as we see in natures like Cellini's, where everything – knowledge, desire, love and hate – tends towards a single point, the root of all, and a harmonious system, the resultant of the various forces, is built up through the irresistible domination of this vital centre? And so perhaps the two maxims are not contrary at all; the one merely saying that man must have a centre, the other, a circumference as well. The philosophic teacher of my dream would not only discover the central force, but would know how to prevent its being destructive of the other powers: his task, I thought, would be the welding of the whole man into a solar system with life and movement, and the discovery of its paraphysical laws.

In the meantime I could not find my philosopher, however I tried; I saw how badly we moderns compare with the Greeks and Romans, even in the serious study of educational problems. You can go through all Germany, and especially all the universities, with this need in your heart, and will not find what you seek; many humbler wishes than that are still unfulfilled there. For example, if a German seriously wish to make himself an orator, or to enter a “school for authors,” he will find neither master nor school: no one yet seems to have thought that speaking and writing are arts which cannot be learnt without the most careful method and untiring application. But, to their shame, nothing shows more clearly the insolent self-satisfaction of our people than the lack of demand for educators; it comes partly from meanness, partly from want of thought. Anything will do as a so-called “family tutor,” even among our most eminent and cultured people; and what a menagerie of crazy heads and mouldy devices mostly go to make up the belauded Gymnasium! And consider what we are satisfied with in our finishing schools, – our universities. Look at our professors and their institutions! And compare the difficulty of the task of educating a man to be a man! Above all, the wonderful way in which the German savants fall to their dish of knowledge, shows that they are thinking more of Science than mankind; and they are trained to lead a forlorn hope in her service, in order to encourage ever new generations to the same sacrifice. If their traffic with knowledge be not limited and controlled by any more general principles of education, but allowed to run on indefinitely, – “the more the better,” – it is as harmful to learning as the economic theory of laisser faire to common morality. No one recognises now that the education of the professors is an exceedingly difficult problem, if their humanity is not to be sacrificed or shrivelled up: – this difficulty can be actually seen in countless examples of natures warped and twisted by their reckless and premature devotion to science. There is a still more important testimony to the complete absence of higher education, pointing to a greater and more universal danger. It is clear at once why an orator or writer cannot now be educated, – because there are no teachers; and why a savant must be a distorted and perverted thing, – because he will have been trained by the inhuman abstraction, science. This being so, let a man ask himself: “Where are now the types of moral excellence and fame for all our generation – learned and unlearned, high and low – the visible abstract of constructive ethics for this age? Where has vanished all the reflection on moral questions that has occupied every great developed society at all epochs?” There is no fame for that now, and there are none to reflect: we are really drawing on the inherited moral capital which our predecessors accumulated for us, and which we do not know how to increase, but only to squander. Such things are either not mentioned in our society, or, if at all, with a naïve want of personal experience that makes one disgusted. It comes to this, that our schools and professors simply turn aside from any moral instruction or content themselves with formulæ; virtue is a word and nothing more, on both sides, an old-fashioned word that they laugh at – and it is worse when they do not laugh, for then they are hypocrites.

An explanation of this faint-heartedness and ebbing of all moral strength would be difficult and complex: but whoever is considering the influence of Christianity in its hour of victory on the morality of the mediæval world, must not forget that it reacts also in its defeat, which is apparently its position to-day. By its lofty ideal, Christianity has outbidden the ancient Systems of Ethics and their invariable naturalism, with which men came to feel a dull disgust: and afterwards when they did reach the knowledge of what was better and higher, they found they had no longer the power, for all their desire, to return to its embodiment in the antique virtues. And so the life of the modern man is passed in see-sawing between Christianity and Paganism, between a furtive or hypocritical approach to Christian morality, and an equally shy and spiritless dallying with the antique: and he does not thrive under it. His inherited fear of naturalism, and its more recent attraction for him, his desire to come to rest somewhere, while in the impotence of his intellect he swings backwards and forwards between the “good” and the “better” course – all this argues an instability in the modern mind that condemns it to be without joy or fruit. Never were moral teachers more necessary and never were they more unlikely to be found: physicians are most in danger themselves in times when they are most needed and many men are sick. For where are our modern physicians who are strong and sure-footed enough to hold up another or lead him by the hand? There lies a certain heavy gloom on the best men of our time, an eternal loathing for the battle that is fought in their hearts between honesty and lies, a wavering of trust in themselves, which makes them quite incapable of showing to others the way they must go.

So I was right in speaking of my “wandering in a world of wishes” when I dreamt of finding a true philosopher who could lift me from the slough of insufficiency, and teach me again simply and honestly to be in my thoughts and life, in the deepest sense of the word, “out of season”; simply and honestly – for men have now become such complicated machines that they must be dishonest, if they speak at all, or wish to act on their words.

With such needs and desires within me did I come to know Schopenhauer.

I belong to those readers of Schopenhauer who know perfectly well, after they have turned the first page, that they will read all the others, and listen to every word that he has spoken. My trust in him sprang to life at once, and has been the same for nine years. I understood him as though he had written for me (this is the most intelligible, though a rather foolish and conceited way of expressing it). Hence I never found a paradox in him, though occasionally some small errors: for paradoxes are only assertions that carry no conviction, because the author has made them himself without any conviction, wishing to appear brilliant, or to mislead, or, above all, to pose. Schopenhauer never poses: he writes for himself, and no one likes to be deceived – least of all a philosopher who has set this up as his law: “deceive nobody, not even thyself,” neither with the “white lies” of all social intercourse, which writers almost unconsciously imitate, still less with the more conscious deceits of the platform, and the artificial methods of rhetoric. Schopenhauer's speeches are to himself alone; or if you like to imagine an auditor, let it be a son whom the father is instructing. It is a rough, honest, good-humoured talk to one who “hears and loves.” Such writers are rare. His strength and sanity surround us at the first sound of his voice: it is like entering the heights of the forest, where we breathe deep and are well again. We feel a bracing air everywhere, a certain candour and naturalness of his own, that belongs to men who are at home with themselves, and masters of a very rich home indeed: he is quite different from the writers who are surprised at themselves if they have said something intelligent, and whose pronouncements for that reason have something nervous and unnatural about them. We are just as little reminded in Schopenhauer of the professor with his stiff joints worse for want of exercise, his narrow chest and scraggy figure, his slinking or strutting gait. And again his rough and rather grim soul leads us not so much to miss as to despise the suppleness and courtly grace of the excellent Frenchmen; and no one will find in him the gilded imitations of pseudo-gallicism that our German writers prize so highly. His style in places reminds me a little of Goethe, but is not otherwise on any German model. For he knows how to be profound with simplicity, striking without rhetoric, and severely logical without pedantry: and of what German could he have learnt that? He also keeps free from the hair-splitting, jerky and (with all respect) rather un-German manner of Lessing: no small merit in him, for Lessing is the most tempting of all models for prose style. The highest praise I can give his manner of presentation is to apply his own phrase to himself: – “A philosopher must be very honest to avail himself of no aid from poetry or rhetoric.” That honesty is something, and even a virtue, is one of those private opinions which are forbidden in this age of public opinion; and so I shall not be praising Schopenhauer, but only giving him a distinguishing mark, when I repeat that he is honest, even as a writer; so few of them are, that we are apt to mistrust every one who writes at all. I only know a single author that I can rank with Schopenhauer, or even above him, in the matter of honesty; and that is Montaigne. The joy of living on this earth is increased by the existence of such a man. The effect on myself, at any rate, since my first acquaintance with that strong and masterful spirit, has been, that I can say of him as he of Plutarch – “As soon as I open him, I seem to grow a pair of wings.” If I had the task of making myself at home on the earth, I would choose him as my companion.

Schopenhauer has a second characteristic in common with Montaigne, besides honesty; a joy that really makes others joyful. “Aliis lætus, sibi sapiens.” There are two very different kinds of joyfulness. The true thinker always communicates joy and life, whether he is showing his serious or comic side, his human insight or his godlike forbearance: without surly looks or trembling hands or watery eyes, but simply and truly, with fearlessness and strength, a little cavalierly perhaps, and sternly, but always as a conqueror: and it is this that brings the deepest and intensest joy, to see the conquering god with all the monsters that he has fought. But the joyfulness one finds here and there in the mediocre writers and limited thinkers makes some of us miserable; I felt this, for example, with the “joyfulness” of David Strauss. We are generally ashamed of such a quality in our contemporaries, because they show the nakedness of our time, and of the men in it, to posterity. Such fils de joie do not see the sufferings and the monsters, that they pretend, as philosophers, to see and fight; and so their joy deceives us, and we hate it; it tempts to the false belief that they have gained some victory. At bottom there is only joy where there is victory: and this applies to true philosophy as much as to any work of art. The contents may be forbidding and serious, as the problem of existence always is; the work will only prove tiresome and oppressive, if the slipshod thinker and the dilettante have spread the mist of their insufficiency over it: while nothing happier or better can come to man's lot than to be near one of those conquering spirits whose profound thought has made them love what is most vital, and whose wisdom has found its goal in beauty. They really speak: they are no stammerers or babblers; they live and move, and have no part in the danse macabre of the rest of humanity. And so in their company one feels a natural man again, and could cry out with Goethe – “What a wondrous and priceless thing is a living creature! How fitted to his surroundings, how true, and real!”

I have been describing nothing but the first, almost physiological, impression made upon me by Schopenhauer, the magical emanation of inner force from one plant of Nature to another, that follows the slightest contact. Analysing it, I find that this influence of Schopenhauer has three elements, his honesty, his joy, and his consistency. He is honest, as speaking and writing for himself alone; joyful, because his thought has conquered the greatest difficulties; consistent, because he cannot help being so. His strength rises like a flame in the calm air, straight up, without a tremor or deviation. He finds his way, without our noticing that he has been seeking it: so surely and cleverly and inevitably does he run his course, as if by some law of gravitation. If any one have felt what it means to find, in our present world of Centaurs and Chimæras, a single-hearted and unaffected child of nature who moves unconstrained on his own road, he will understand my joy and surprise in discovering Schopenhauer: I knew in him the educator and philosopher I had so long desired. Only, however, in his writings: which was a great loss. All the more did I exert myself to see behind the book the living man whose testament it was, and who promised his inheritance to such as could, and would, be more than his readers – his pupils and his sons.