THE same soldier, who has become my war-time “god-child,” writes to me again:
“I experience an ineffable1 delight in remaining the average man and in professing2 emptiness. I felt a great peace descend3 within me on the day when I resigned myself to the common lot, in other words, to ignorance and death. I have found life by renouncing4 it and, now that I am no longer anything, I feel rich indeed. Do not tempt5 me in the direction of that subtle spiritual vanity which constitutes one of the most formidable obstacles to the final liberation from self. Proud I certainly was and I am still only too much so; but we cannot extract virtues6 otherwise than[192] from our vices7. More ardently8 than when I embraced the phantom9 of individual superiority, I stretch my arms towards homogeneous equality, towards the fullness of vacancy10....”
2
He is right; but he is thinking, here, with the eastern lobe11 of his brain, the Asiatic lobe; and the philosophy of this lobe counsels only inaction and renunciation, the “enchantment of the disenchanted,” as Renan used to say, or rather the satisfaction of despair. Certainly all we that see, all that we feel and all that we know pledges us to this despair, which our meditations—above all, those of this same Asiatic lobe—may, for that matter, render very spacious12 and as beautiful, almost as habitable, as hope. But what do we know, as compared with what we do not know? We are ignorant of all that goes before and of all that comes after us, in a word, of the whole universe. Our despair, which appears at first the last word[193] and the last effort of wisdom, is therefore based upon what we know, which is nothing, whereas the hope of those whom we believe to be less wise can be based upon what we do not know, which is everything.
Moreover, if we would be quite just, there is more than one reason for hoping which we will not recall here; let us confess therefore that in this nothing which we know there exists naught13 but despair and that hope can lie only in that everything which we do not know. But, instead of listening only to our eastern lobe, which counsels us to accept this inactive ignorance and to bury our lives therein, is it not more reasonable at the same time to set our western lobe to work, the lobe which seeks to discover that everything? It is possible that here too, when all is said, it will find despair; but it is unlikely, for we cannot imagine a world which would be merely an act of despair. Now, if the world is not an act of despair, nothing that exists in it has reason to despair. In any case and in the meanwhile, this[194] search will doubtless permit us to hope as long as the world exists.
3
One of the most dangerous temptations that assail14 him who scrutinizes15 nature and who sees, as he advances in his enquiries, that her mysteries become more and more numerous, reaching forth16 unendingly in every direction, is the temptation to grow discouraged by the impossible task and to abandon it. He drops his weapons. On the last slope of life particularly, he is too much inclined to resign himself, to go no farther forward, to make no further effort, to fall into a humour of saying, “What is the good?” and to drop asleep and learn nothing more, since he has learnt that he will never know anything.
He is already sensible of this wish to surrender at discretion17 when he considers the humblest, the lowliest of the sciences. What will it be when he attempts to embrace them all? The mind goes astray, becomes dizzy, asks to close its eyes. It[195] must not close them. That would be the basest treachery that man could commit. We have no other thing to do in this life of ours than to seek to know where we are. We find no other reason for our existence; we have no other duty. Not to know is merely vexatious; no longer to seek to know is the supreme18, the irremediable misfortune, the unpardonable desertion.
4
Yet, without renouncing, it is not well that we should feed ourselves upon too petty illusions. We should always keep before our eyes certain verities19 which put us in our place. There is no doubt that we shall never know everything; and so long as we do not know everything we shall be just as though we knew nothing. It is extremely possible, as the Rig-Veda suggests, that God Himself, or the first cause, does not know everything. It is equally possible that the universe has not yet, in any of its parts, become conscious of itself; that it knows not whence it came[196] nor whither it is going, what it was nor what it will be, what it has accomplished20 nor what it is seeking to accomplish; and, on the other hand, it is probable that, if it has not yet learnt these things, it will never learn them, seeing that, as I have already said, there is no reason why it should be able, in the infinity21 of time which will come after us, to do what it has not been able to do in the infinity of time which went before.
5
If there be a consciousness of the universe, a God, He knows all that He should know, or He will never know it. And, if He knows it, why has He done what He has done, which cannot lead to anything, seeing that He might already have led us where we ought to go? Why did He not prefer nothingness, or at least that which we call nothingness, the only form of lasting22 happiness, immovable, incontestable and comprehensible?
We could understand, if need were, an immobile, immutable23, eternal universe, a[197] finished universe; but we cannot understand a universe in movement, or one, at least, of which all the parts that we see are incessantly24 in movement, evolving through space and time, a universe hurling25 itself at a dizzy rate of speed towards an end which it will never attain26, since it has not yet attained27 it.
We may say, to console ourselves, that all despair comes only from the limited nature of our purview28; but it is fair to add that our purview limits all hope in the same way.
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1 ineffable | |
adj.无法表达的,不可言喻的 | |
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2 professing | |
声称( profess的现在分词 ); 宣称; 公开表明; 信奉 | |
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3 descend | |
vt./vi.传下来,下来,下降 | |
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4 renouncing | |
v.声明放弃( renounce的现在分词 );宣布放弃;宣布与…决裂;宣布摒弃 | |
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5 tempt | |
vt.引诱,勾引,吸引,引起…的兴趣 | |
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6 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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7 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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8 ardently | |
adv.热心地,热烈地 | |
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9 phantom | |
n.幻影,虚位,幽灵;adj.错觉的,幻影的,幽灵的 | |
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10 vacancy | |
n.(旅馆的)空位,空房,(职务的)空缺 | |
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11 lobe | |
n.耳垂,(肺,肝等的)叶 | |
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12 spacious | |
adj.广阔的,宽敞的 | |
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13 naught | |
n.无,零 [=nought] | |
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14 assail | |
v.猛烈攻击,抨击,痛斥 | |
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15 scrutinizes | |
v.仔细检查,详审( scrutinize的第三人称单数 ) | |
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16 forth | |
adv.向前;向外,往外 | |
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17 discretion | |
n.谨慎;随意处理 | |
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18 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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19 verities | |
n.真实( verity的名词复数 );事实;真理;真实的陈述 | |
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20 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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21 infinity | |
n.无限,无穷,大量 | |
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22 lasting | |
adj.永久的,永恒的;vbl.持续,维持 | |
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23 immutable | |
adj.不可改变的,永恒的 | |
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24 incessantly | |
ad.不停地 | |
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25 hurling | |
n.爱尔兰式曲棍球v.猛投,用力掷( hurl的现在分词 );大声叫骂 | |
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26 attain | |
vt.达到,获得,完成 | |
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27 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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28 purview | |
n.范围;眼界 | |
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