If there are two worlds at all (and that there are I have no doubt) it stands to reason that we ought to make the best of both of them, and more particularly of the one with which we are most immediately concerned. It is as immoral to be too good as to be too anything else. The Christian morality is just as immoral as any other. It is at once very moral and very immoral. How often do we not see children ruined through the virtues, real or supposed, of their parents? Truly he visiteth the virtues of the fathers upon the children unto the third and fourth generation. The most that can be said for virtue is that there is a considerable balance in its favour, and that it is a good deal better to be for it than against it; but it lets people in very badly sometimes.
If you wish to understand virtue you must be sub-vicious; for the really virtuous man, who is fully under grace, will be virtuous unconsciously and will know nothing about it. Unless a man is out- and-out virtuous he is sub-vicious.
Virtue is, as it were, the repose of sleep or death. Vice is the awakening to the knowledge of good and evil--without which there is no life worthy of the name. Sleep is, in a way, a happier, more peaceful state than waking and, in a way, death may be said to be better than life, but it is in a very small way. We feel such talk to be blasphemy against good life and, whatever we may say in death"s favour, so long as we do not blow our brains out we show that we do not mean to be taken seriously. To know good, other than as a heavy sleeper, we must know vice also. There cannot, as Bacon said, be a "Hold fast that which is good" without a "Prove all things" going before it. There is no knowledge of good without a knowledge of evil also, and this is why all nations have devils as well as G.o.ds, and regard them with sneaking kindness. G.o.d without the devil is dead, being alone.
Lucifer
We call him at once the Angel of Light and the Angel of Darkness: is this because we instinctively feel that no one can know much till he has sinned much--or because we feel that extremes meet, or how?
The Oracle in Erewhon
The answer given by the oracle was originally written concerning any vice--say drunkenness, but it applies to many another--and I wrote not "sins" but "knows": {26}
He who knows aught Knows more than he ought; But he who knows nought Has much to be taught.
G.o.d"s Laws
The true laws of G.o.d are the laws of our own well-being.
Physical Excellence
The question whether such and such a course of conduct does or does not do physical harm is the safest test by which to try the question whether it is moral or no. If it does no harm to the body we ought to be very chary of calling it immoral, while if it tends towards physical excellence there should be no hesitation in calling it moral. In the case of those who are not forced to over-work themselves--and there are many who work themselves to death from mere inability to restrain the pa.s.sion for work, which masters them as the craving for drink masters a drunkard--over-work in these cases is as immoral as over-eating or drinking. This, so far as the individual is concerned. With regard to the body politic as a whole, it is, no doubt, well that there should be some men and women so built that they cannot be stopped from working themselves to death, just as it is unquestionably well that there should be some who cannot be stopped from drinking themselves to death, if only that they may keep the horror of the habit well in evidence.
Intellectual Self-Indulgence
Intellectual over-indulgence is the most gratuitous and disgraceful form which excess can take, nor is there any the consequences of which are more disastrous.
Dodging Fatigue
When fatigued, I find it rests me to write very slowly with attention to the formation of each letter. I am often thus able to go on when I could not otherwise do so.
Vice and Virtue
i
Virtue is something which it would be impossible to over-rate if it had not been over-rated. The world can ill spare any vice which has obtained long and largely among civilised people. Such a vice must have some good along with its deformities. The question "How, if every one were to do so and so?" may be met with another "How, if no one were to do it?" We are a body corporate as well as a collection of individuals.
As a matter of private policy I doubt whether the moderately vicious are more unhappy than the moderately virtuous; "Very vicious" is certainly less happy than "Tolerably virtuous," but this is about all. What pa.s.s muster as the extremes of virtue probably make people quite as unhappy as extremes of vice do.
The truest virtue has ever inclined toward excess rather than asceticism; that she should do this is reasonable as well as observable, for virtue should be as nice a calculator of chances as other people and will make due allowance for the chance of not being found out. Virtue knows that it is impossible to get on without compromise, and tunes herself, as it were, a trifle sharp to allow for an inevitable fall in playing. So the Psalmist says, "If thou, Lord, wilt be extreme to mark what is done amiss: O Lord who may abide it?" and by this he admits that the highest conceivable form of virtue still leaves room for some compromise with vice. So again Shakespeare writes, "They say, best men are moulded out of faults; And, for the most, become much more the better For being a little bad."
ii
The extremes of vice and virtue are alike detestable; absolute virtue is as sure to kill a man as absolute vice is, let alone the dullnesses of it and the pomposities of it.
iii
G.o.d does not intend people, and does not like people, to be too good.
He likes them neither too good nor too bad, but a little too bad is more venial with him than a little too good.
iv
As there is less difference than we generally think between the happiness of men who seem to differ widely in fortune, so is there also less between their moral natures; the best are not so much better than the worst, nor the worst so much below the best as we suppose; and the bad are just as important an element in the general progress as the good, or perhaps more so. It is in strife that life lies, and were there no opposing forces there would be neither moral nor immoral, neither victory nor defeat.
v
If virtue had everything her own way she would be as insufferable as dominant factions generally are. It is the function of vice to keep virtue within reasonable bounds.
vi
Virtue has never yet been adequately represented by any who have had any claim to be considered virtuous. It is the sub-vicious who best understand virtue. Let the virtuous people stick to describing vice- -which they can do well enough.
My Virtuous Life
I have led a more virtuous life than I intended, or thought I was leading. When I was young I thought I was vicious: now I know that I was not and that my unconscious knowledge was sounder than my conscious. I regret some things that I have done, but not many. I regret that so many should think I did much which I never did, and should know of what I did in so garbled and distorted a fashion as to have done me much mischief. But if things were known as they actually happened, I believe I should have less to be ashamed of than a good many of my neighbours--and less also to be proud of.
Sin
Sin is like a mountain with two aspects according to whether it is viewed before or after it has been reached: yet both aspects are real.
Morality
turns on whether the pleasure precedes or follows the pain. Thus, it is immoral to get drunk because the headache comes after the drinking, but if the headache came first, and the drunkenness afterwards, it would be moral to get drunk.
Change and Immorality
Every discovery and, indeed, every change of any sort is immoral, as tending to unsettle men"s minds, and hence their custom and hence their morals, which are the net residuum of their "mores" or customs.