Volume Ii Part 8 (1/2)

MAKING PLANS.-Making plans and conceiving projects involves many agreeable sentiments. He that had the strength to be nothing but a contriver of plans all his life would be a happy man. But one must occasionally have a rest from this activity by carrying a plan into execution, and then comes anger and sobriety.

86.

WHEREWITH WE SEE THE IDEAL.-Every efficient man is blocked by his efficiency and cannot look out freely from its prison. Had he not also a goodly share of imperfection, he could, by reason of his virtue, never arrive at an intellectual or moral freedom. Our shortcomings are the eyes with which we see the ideal.

87.

DISHONEST PRAISE.-Dishonest praise causes many more twinges of conscience than dishonest blame, probably only because we have exposed our capacity for judgment far more completely through excessive praise than through excessive and unjust blame.

88.

HOW ONE DIES IS INDIFFERENT.-The whole way in which a man thinks of death during the prime of his life and strength is very expressive and significant for what we call his character. But the hour of death itself, his behaviour on the death-bed, is almost indifferent. The exhaustion of waning life, especially when old people die, the irregular or insufficient nourishment of the brain during this last period, the occasionally violent pain, the novel and untried nature of the whole position, and only too often the ebb and flow of superst.i.tious impressions and fears, as if dying were of much consequence and meant the crossing of bridges of the most terrible kind-all this forbids our using death as a testimony concerning the living. Nor is it true that the dying man is generally more honest than the living. On the contrary, through the solemn att.i.tude of the bystanders, the repressed or flowing streams of tears and emotions, every one is inveigled into a comedy of vanity, now conscious, now unconscious.

The serious way in which every dying man is treated must have been to many a poor despised devil the highest joy of his whole life and a sort of compensation and repayment for many privations.

89.

MORALITY AND ITS SACRIFICE.-The origin of morality may be traced to two ideas: ”The community is of more value than the individual,” and ”The permanent interest is to be preferred to the temporary.” The conclusion drawn is that the permanent interest of the community is unconditionally to be set above the temporary interest of the individual, especially his momentary well-being, but also his permanent interest and even the prolongation of his existence. Even if the individual suffers by an arrangement that suits the ma.s.s, even if he is depressed and ruined by it, morality must be maintained and the victim brought to the sacrifice. Such a trend of thought arises, however, only in those who are _not_ the victims-for in the victim's case it enforces the claim that the individual might be worth more than the many, and that the present enjoyment, the ”moment in paradise,”(7) should perhaps be rated higher than a tame succession of untroubled or comfortable circ.u.mstances. But the philosophy of the sacrificial victim always finds voice too late, and so victory remains with morals and morality: which are really nothing more than the sentiment for the whole concept of morals under which one lives and has been reared-and reared not as an individual but as a member of the whole, as a cipher in a majority. Hence it constantly happens that the individual makes himself into a majority by means of his morality.

90.

THE GOOD AND THE GOOD CONSCIENCE.-You hold that all good things have at all times had a good conscience? Science, which is certainly a very good thing, has come into the world without such a conscience and quite free from all pathos, rather clandestinely, by roundabout ways, walking with shrouded or masked face like a sinner, and always with the feeling at least of being a smuggler. Good conscience has bad conscience for its stepping-stone, not for its opposite. For all that is good has at one time been new and consequently strange, against morals, immoral, and has gnawed like a worm at the heart of the fortunate discoverer.

91.

SUCCESS SANCTIFIES THE INTENTIONS.-We should not shrink from treading the road to a virtue, even when we see clearly that nothing but egotism, and accordingly utility, personal comfort, fear, considerations of health, reputation, or glory, are the impelling motives. These motives are styled ign.o.ble and selfish. Very well, but if they stimulate us to some virtue-for example, self-denial, dutifulness, order, thrift, measure, and moderation-let us listen to them, whatever their epithets may be! For if we reach the goal to which they summon us, then the virtue we have attained, by means of the pure air it makes us breathe and the spiritual well-being it communicates, enn.o.bles the remoter impulses of our action, and afterwards we no longer perform those actions from the same coa.r.s.e motives that inspired us before.-Education should therefore force the virtues on the pupil, as far as possible, according to his disposition.