The first sophism4 consists in asking ourselves if there is such a thing as duty in the abstract, or if this word does not cover one of the numerous illusions of our forefathers5. For duty, in truth, supposes liberty, and the question of liberty leads us into metaphysics. How can we talk of liberty so long as this grave problem of free-will is not solved? Theoretically there is no objection to this; and if [53]life were a theory, and we were here to work out a complete system of the universe, it would be absurd to concern ourselves with duty until we had clarified the subject of liberty, determined6 its conditions, fixed7 its limits.
But life is not a theory. In this question of practical morality, as in the others, life has preceded hypothesis, and there is no room to believe that she ever yields it place. This liberty—relative, I admit, like everything we are acquainted with, for that matter—this duty whose existence we question, is none the less the basis of all the judgments8 we pass upon ourselves and our fellow-men. We hold each other to a certain extent responsible for our deeds and exploits.
The most ardent9 theorist, once outside of his theory, scruples10 not a whit11 to approve or disapprove12 the acts of others, to take measures against his enemies, to appeal to the generosity13 and justice of those he would dissuade14 from an unworthy step. One can no more rid himself of the notion of moral obligation than of that of time or space; and as surely as we must resign ourselves to walking before we know how to define this space through which we move and this time that measures our movements, [54]so surely must we submit to moral obligation before having put our finger on its deep-hidden roots. Moral law dominates man, whether he respects or defies it. See how it is in every-day life: each one is ready to cast his stone at him who neglects a plain duty, even if he allege15 that he has not yet arrived at philosophic16 certitude. Everybody will say to him, and with excellent reason: "Sir, we are men before everything. First play your part, do your duty as citizen, father, son; after that you shall return to the course of your meditations17."
However, let us be well understood. We should not wish to turn anyone away from scrupulous18 research into the foundations of morality. No thought which leads men to concern themselves once more with these grave questions, could be useless or indifferent. We simply challenge the thinker to find a way to wait till he has unearthed19 these foundations, before he does an act of humanity, of honesty or dishonesty, of valor20 or cowardice21. And most of all do we wish to formulate22 a reply for all the insincere who have never tried to philosophize, and for ourselves when we would offer our state of philosophic doubt in justification23 of our practical omissions24. From the simple fact that we [55]are men, before all theorizing, positive, or negative, about duty, we have the peremptory25 law to conduct ourselves like men. There is no getting out of it.
But he little knows the resources of the human heart, who counts on the effect of such a reply. It matters not that it is itself unanswerable; it cannot keep other questions from arising. The sum of our pretexts26 for evading27 duty is equal to the sum of the sands of the sea or the stars of heaven.
We take refuge, then, behind duty that is obscure, difficult, contradictory28. And these are certainly words to call up painful memories. To be a man of duty and to question one's route, grope in the dark, feel one's self torn between the contrary solicitations of conflicting calls, or again, to face a duty gigantic, overwhelming, beyond our strength—what is harder! And such things happen. We would neither deny nor contest the tragedy in certain situations or the anguish30 of certain lives. And yet, duty rarely has to make itself plain across such conflicting circumstances, or to be struck out from the tortured mind like lightning from a storm-cloud. Such formidable shocks are exceptional. Well for us if we stand staunch when they come! But if no one is astonished that oaks are uprooted31 by the [56]whirlwind, that a wayfarer32 stumbles at night on an unknown road, or that a soldier caught between two fires is vanquished33, no more should he condemn34 without appeal those who have been worsted in almost superhuman moral conflicts. To succumb35 under the force of numbers or obstacles has never been counted a disgrace.
So my weapons are at the service of those who intrench themselves behind the impregnable rampart of duty ill-defined, complicated or contradictory. But it is not that which occupies me to-day; it is of plain, I had almost said easy duty, that I wish to speak.
WE have yearly three or four high feast days, and many ordinary ones: there are likewise some very great and dark combats to wage, but beside these is the multitude of plain and simple duties. Now, while in the great encounters our equipment is generally adequate, it is precisely37 in the little emergencies that we are found wanting. Without fear of being misled by a paradoxical form of thought, I affirm, then, that the essential thing is to fulfil our simple duties and exercise elementary justice. In general, those [57]who lose their souls do so not because they fail to rise to difficult duty, but because they neglect to perform that which is simple. Let us illustrate38 this truth.
He who tries to penetrate39 into the humble40 underworld of society is not slow to discover great misery41, physical and moral. And the closer he looks, the greater number of unfortunates does he discover, till in the end this assembly of the wretched appears to him like a great black world, in whose presence the individual and his means of relief are reduced to helplessness. It is true that he feels impelled42 to run to the succor43 of these unfortunates, but at the same time he asks himself, "What is the use?" The case is certainly heartrending. Some, in despair, end by doing nothing. They lack neither pity nor good intention, but these bear no fruit. They are wrong. Often a man has not the means to do good on a large scale, but that is not a reason for failing to do it at all. So many people absolve44 themselves from any action, on the ground that there is too much to do! They should be recalled to simple duty, and this duty in the case of which we speak is that each one, according to his resources, leisure and capacity, should create relations for himself among the world's disinherited. [58]There are people who by the exercise of a little good-will have succeeded in enrolling45 themselves among the followers46 of ministers, and have ingratiated themselves with princes. Why should you not succeed in forming relations with the poor, and in making acquaintances among the workers who lack somewhat the necessities of life? When a few families are known, with their histories, their antecedents and their difficulties, you may be of the greatest use to them by acting47 the part of a brother, with the moral and material aid that is yours to give. It is true, you will have attacked only one little corner, but you will have done what you could, and perhaps have led another on to follow you. Instead of stopping at the knowledge that much wretchedness, hatred48, disunion and vice36 exist in society, you will have introduced a little good among these evils. And by however slow degrees such kindness as yours is emulated49, the good will sensibly increase and the evil diminish. Even were you to remain alone in this undertaking50, you would have the assurance that in fulfilling the duty, plain as a child's, which offered itself, you were doing the only reasonable thing. If you have felt it so, you have found out one of the secrets of right living.
[59]In its dreams, man's ambition embraces vast limits, but it is rarely given us to achieve great things, and even then, a quick and sure success always rests on a groundwork of patient preparation. Fidelity51 in small things is at the base of every great achievement. We too often forget this, and yet no truth needs more to be kept in mind, particularly in the troubled eras of history and in the crises of individual life. In shipwreck52 a splintered beam, an oar53, any scrap54 of wreckage55, saves us. On the tumbling waves of life, when everything seems shattered to fragments, let us not forget that a single one of these poor bits may become our plank56 of safety. To despise the remnants is demoralization.
You are a ruined man, or you are stricken by a great bereavement57, or again, you see the fruit of toilsome years perish before your eyes. You cannot rebuild your fortune, raise the dead, recover your lost toil58, and in the face of the inevitable59, your arms drop. Then you neglect to care for your person, to keep your house, to guide your children. All this is pardonable, and how easy to understand! But it is exceedingly dangerous. To fold one's hands and let things take their course, is to transform one evil into worse. You who think that you [60]have nothing left to lose, will by that very thought lose what you have. Gather up the fragments that remain to you, and keep them with scrupulous care. In good time this little that is yours will be your consolation60. The effort made will come to your relief, as the effort missed will turn against you. If nothing but a branch is left for you to cling to, cling to that branch; and if you stand alone in defense61 of a losing cause, do not throw down your arms to join the rout29. After the deluge62 a few survivors63 repeopled the earth. The future sometimes rests in a single life as truly as life sometimes hangs by a thread. For strength, go to history and Nature. From the long travail64 of both you will learn that failure and fortune alike may come from the slightest cause, that it is not wise to neglect detail, and, above all, that we must know how to wait and to begin again.
In speaking of simple duty I cannot help thinking of military life, and the examples it offers to combatants in this great struggle. He would little understand his soldier's duty who, the army once beaten, should cease to brush his garments, polish his rifle, and observe discipline. "But what would be the use?" perhaps you ask. Are there not [61]various fashions of being vanquished? Is it an indifferent matter to add to defeat, discouragement, disorder65, and demoralization? No, it should never be forgotten that the least display of energy in these terrible moments is a sign of life and hope. At once everybody feels that all is not lost.
During the disastrous66 retreat of 1813-1814, in the heart of the winter, when it had become almost impossible to present any sort of appearance, a general, I know not who, one morning presented himself to Napoleon, in full dress and freshly shaven. Seeing him thus, in the midst of the general demoralization, as elaborately attired67 as if for parade, the Emperor said: My general, you are a brave man!
AGAIN, the plain duty is the near duty. A very common weakness keeps many people from finding what is near them interesting; they see that only on its paltry68 side. The distant, on the contrary, draws and fascinates them. In this way a fabulous69 amount of good-will is wasted. People burn with ardor70 for humanity, for the public good, for righting distant wrongs; they walk through life, their eyes fixed on marvelous sights along the horizon, treading meanwhile on the feet [62]of passers-by, or jostling them without being aware of their existence.
Strange infirmity, that keeps us from seeing our fellows at our very doors! People widely read and far-travelled are often not acquainted with their fellow-citizens, great or small. Their lives depend upon the co?peration of a multitude of beings whose lot remains71 to them quite indifferent. Not those to whom they owe their knowledge and culture, not their rulers, nor those who serve them and supply their needs, have ever attracted their attention. That there is ingratitude72 or improvidence73 in not knowing one's workmen, one's servants, all those in short with whom one has indispensable social relations—this has never come into their minds. Others go much farther. To certain wives, their husbands are strangers, and conversely. There are parents who do not know their children: their development, their thoughts, the dangers they run, the hopes they cherish, are to them a closed book. Many children do not know their parents, have no suspicion of their difficulties and struggles, no conception of their aims. And I am not speaking of those piteously disordered homes where all the relations are false, but of honorable families. Only, [63]all these people are greatly preoccupied74: each has his outside interest that fills all his time. The distant duty—very attractive, I don't deny—claims them entirely75, and they are not conscious of the duty near at hand. I fear they will have their trouble for their pains. Each person's base of operations is the field of his immediate76 duty. Neglect this field, and all you undertake at a distance is compromised. First, then, be of your own country, your own city, your own home, your own church, your own work-shop; then, if you can, set out from this to go beyond it. That is the plain and natural order, and a man must fortify77 himself with very bad reasons to arrive at reversing it. At all events, the result of so strange a confusion of duties is that many people employ their time in all sorts of affairs except those in which we have a right to demand it. Each is occupied with something else than what concerns him, is absent from his post, ignores his trade. This is what complicates78 life. And it would be so simple for each one to be about his own matter.
ANOTHER [64]form of simple duty. When damage is done, who should repair it? He who did it. This is just, but it is only theory, and the consequence of following the theory would be the evil in force until the malefactors were found and had offset79 it. But suppose they are not found? or suppose they can not or will not make amends80?
The rain falls on your head through a hole in the roof, or the wind blows in at a broken window. Will you wait to find the man who caused the mischief81? You would certainly think that absurd. And yet such is often the practice. Children indignantly protest, "I didn't put it there, and I shall not take it away!" And most men reason after the same fashion. It is logic82. But it is not the kind of logic that makes the world move forward.
On the contrary, what we must learn, and what life repeats to us daily, is that the injury done by one must be repaired by another. One tears down, another builds up; one defaces, another restores; one stirs up quarrels, another appeases83 them; one makes tears to flow, another wipes them away; one lives for evil-doing, another dies for the right. And in the workings of this grievous law lies salvation84. [65]This also is logic, but a logic of facts which makes the logic of theories pale. The conclusion of the matter is not doubtful; a single-hearted man draws it thus: given the evil, the great thing is to make it good, and to set about it on the spot; well indeed if Messrs. the Malefactors will contribute to the reparation; but experience warns us not to count too much on their aid.
BUT however simple duty may be, there is still need of strength to do it. In what does this strength consist, or where is it found? One could scarcely tire of asking. Duty is for man an enemy and an intruder, so long as it appears as an appeal from without. When it comes in through the door, he leaves by the window; when it blocks up the windows, he escapes by the roof. The more plainly we see it coming, the more surely we flee. It is like those police, representatives of public order and official justice, whom an adroit85 thief succeeds in evading. Alas86! the officer, though he finally collar the thief, can only conduct him to the station, not along the right road. Before man is able to accomplish his duty, he must fall into the hands of another power than that which says, [66]"Do this, do that; shun87 this, shun that, or else beware!"
This is an interior power; it is love. When a man hates his work, or goes about it with indifference88, all the forces of earth cannot make him follow it with enthusiasm. But he who loves his office moves of himself; not only is it needless to compel him, but it would be impossible to turn him aside. And this is true of everybody. The great thing is to have felt the sanctity and immortal89 beauty in our obscure destiny; to have been led by a series of experiences to love this life for its griefs and its hopes, to love men for their weakness and their greatness, and to belong to humanity through the heart, the intelligence and the soul. Then an unknown power takes possession of us, as the wind of the sails of a ship, and bears us toward pity and justice. And yielding to its irresistible90 impulse, we say: I cannot help it, something is there stronger than I. In so saying, the men of all times and places have designated a power that is above humanity, but which may dwell in men's hearts. And everything truly lofty within us appears to us as a manifestation91 of this mystery beyond. Noble feelings, like great thoughts and deeds, are things of inspiration. When the tree [67]buds and bears fruit, it is because it draws vital forces from the soil, and receives light and warmth from the sun. If a man, in his humble sphere, in the midst of the ignorance and faults that are his inevitably92, consecrates93 himself sincerely to his task, it is because he is in contact with the eternal source of goodness. This central force manifests itself under a thousand forms. Sometimes it is indomitable energy; sometimes winning tenderness; sometimes the militant94 spirit that grasps and uproots95 the evil; sometimes maternal96 solicitude97, gathering98 to its arms from the wayside where it was perishing, some bruised99 and forgotten life; sometimes the humble patience of long research. All that it touches bears its seal, and the men it inspires know that through it we live and have our being. To serve it is their pleasure and reward. They are satisfied to be its instruments, and they no longer look at the outward glory of their office, well knowing that nothing is great, nothing small, but that our life and our deeds are only of worth because of the spirit which breathes through them.
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1
maliciously
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| adv.有敌意地 | |
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distressing
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| a.使人痛苦的 | |
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subterfuges
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| n.（用说谎或欺骗以逃脱责备、困难等的）花招，遁词( subterfuge的名词复数 ) | |
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sophism
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| n.诡辩 | |
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forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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determined
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| adj.坚定的；有决心的 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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scruples
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| n.良心上的不安( scruple的名词复数 )；顾虑，顾忌v.感到于心不安，有顾忌( scruple的第三人称单数 ) | |
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whit
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| n.一点，丝毫 | |
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disapprove
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| v.不赞成，不同意，不批准 | |
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generosity
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| n.大度，慷慨，慷慨的行为 | |
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dissuade
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| v.劝阻，阻止 | |
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allege
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| vt.宣称，申述，主张，断言 | |
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philosophic
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| adj.哲学的，贤明的 | |
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meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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scrupulous
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| adj.审慎的，小心翼翼的，完全的，纯粹的 | |
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unearthed
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| 出土的（考古） | |
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valor
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| n.勇气，英勇 | |
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cowardice
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| n.胆小，怯懦 | |
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formulate
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| v.用公式表示；规划；设计；系统地阐述 | |
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justification
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| n.正当的理由；辩解的理由 | |
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omissions
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| n.省略( omission的名词复数 )；删节；遗漏；略去或漏掉的事（或人） | |
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peremptory
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| adj.紧急的，专横的，断然的 | |
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pretexts
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| n.借口，托辞( pretext的名词复数 ) | |
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evading
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| 逃避( evade的现在分词 )； 避开； 回避； 想不出 | |
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contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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rout
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| n.溃退，溃败；v.击溃，打垮 | |
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anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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uprooted
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| v.把（某物）连根拔起( uproot的过去式和过去分词 )；根除；赶走；把…赶出家园 | |
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wayfarer
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| n.旅人 | |
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vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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succumb
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| v.屈服，屈从；死 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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illustrate
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| v.举例说明，阐明；图解，加插图 | |
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penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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succor
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| n.援助，帮助；v.给予帮助 | |
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absolve
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| v.赦免，解除（责任等） | |
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enrolling
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| v.招收( enrol的现在分词 )；吸收；入学；加入；[亦作enrol]( enroll的现在分词 )；登记，招收，使入伍（或入会、入学等），参加，成为成员；记入名册；卷起，包起 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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49
emulated
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| v.与…竞争( emulate的过去式和过去分词 )；努力赶上；计算机程序等仿真；模仿 | |
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50
undertaking
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| n.保证，许诺，事业 | |
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51
fidelity
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| n.忠诚，忠实；精确 | |
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52
shipwreck
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| n.船舶失事，海难 | |
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oar
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| n.桨，橹，划手；v.划行 | |
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54
scrap
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| n.碎片；废料；v.废弃，报废 | |
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wreckage
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| n.（失事飞机等的）残骸，破坏，毁坏 | |
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56
plank
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| n.板条，木板，政策要点，政纲条目 | |
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bereavement
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| n.亲人丧亡，丧失亲人，丧亲之痛 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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inevitable
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| adj.不可避免的，必然发生的 | |
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consolation
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| n.安慰，慰问 | |
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defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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survivors
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| 幸存者，残存者，生还者( survivor的名词复数 ) | |
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travail
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| n.阵痛；努力 | |
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disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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attired
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| adj.穿着整齐的v.使穿上衣服，使穿上盛装( attire的过去式和过去分词 ) | |
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paltry
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| adj.无价值的，微不足道的 | |
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fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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ardor
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| n.热情，狂热 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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ingratitude
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| n.忘恩负义 | |
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improvidence
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| n.目光短浅 | |
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preoccupied
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| adj.全神贯注的，入神的；被抢先占有的；心事重重的v.占据（某人）思想，使对…全神贯注，使专心于( preoccupy的过去式) | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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fortify
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| v.强化防御，为…设防；加强，强化 | |
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complicates
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| 使复杂化( complicate的第三人称单数 ) | |
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offset
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| n.分支，补偿；v.抵消，补偿 | |
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amends
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| n. 赔偿 | |
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mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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appeases
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| 安抚，抚慰( appease的第三人称单数 )； 绥靖（满足另一国的要求以避免战争） | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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adroit
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| adj.熟练的，灵巧的 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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shun
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| vt.避开，回避，避免 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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manifestation
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| n.表现形式；表明；现象 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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consecrates
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| n.把…奉为神圣，给…祝圣( consecrate的名词复数 )；奉献v.把…奉为神圣，给…祝圣( consecrate的第三人称单数 )；奉献 | |
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militant
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| adj.激进的，好斗的；n.激进分子，斗士 | |
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uproots
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| v.把（某物）连根拔起( uproot的第三人称单数 )；根除；赶走；把…赶出家园 | |
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maternal
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| adj.母亲的，母亲般的，母系的，母方的 | |
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solicitude
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| n.焦虑 | |
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gathering
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| n.集会，聚会，聚集 | |
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bruised
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| [医]青肿的，瘀紫的 | |
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