It has long been held that those const.i.tutions are best which promote most effectually the greatest happiness of the greatest number. Now the greatest number are none too wise and none too honest, and to arrange our systems with a view to the greater happiness of sensible straightforward people--indeed to give these people a chance at all if it can be avoided--is to interfere with the greatest happiness of the greatest number. Dull, slovenly and arrogant people do not like those who are quick, painstaking and una.s.suming; how can we then consistently with the first principles of either morality or political economy encourage such people when we can bring sincerity and modesty fairly home to them?
Much we have to tolerate, partly because we cannot always discover in time who are really insincere and who are only masking sincerity under a garb of flippancy, and partly also because we wish to err on the side of letting the guilty escape rather than of punishing the innocent. Thus many people who are perfectly well known to belong to the straightforward cla.s.s are allowed to remain at large and may even be seen hobn.o.bbing and on the best of possible terms with the guardians of public immorality. We all feel, as indeed has been said in other nations, that the poor abuses of the time want countenance, and this moreover in the interests of the uses themselves, for the presence of a small modic.u.m of sincerity acts as a wholesome stimulant and irritant to the prevailing spirit of academicism; moreover, we hold it useful to have a certain number of melancholy examples whose notorious failure shall serve as a warning to those who do not cultivate a power of immoral self-control which shall prevent them from saying, or indeed even thinking, anything that shall not be to their immediate and palpable advantage with the greatest number.
It is a point of good breeding with the Erewhonians to keep their opinions as far as possible in the background in all cases where controversy is even remotely possible, that is to say whenever conversation gets beyond the discussion of the weather. It is found necessary, however, to recognise some means of ventilating points on which differences of opinion may exist, and the convention adopted is that whenever a man finds occasion to speak strongly he should express himself by dwelling as forcibly as he can on the views most opposed to his own; even this, however, is tolerated rather than approved, for it is counted the perfection of scholarship and good breeding not to express, and much more not even to have a definite opinion upon any subject whatsoever.
Thus their "yea" is "nay" and their "nay," "yea," but it comes to the same thing in the end, for it does not matter whether "yea" is called "yea" or "nay" so long as it is understood as "yea." They go a long way round only to find themselves at the point from which they started, but there is no accounting for tastes. With us such tactics are inconceivable, but so far do the Erewhonians carry them that it is common for them to write whole reviews and articles between the lines of which a practised reader will detect a sense exactly contrary to that ostensibly put forward; nor is a man held to be more than a tyro in the arts of polite society unless he instinctively suspects a hidden sense in every proposition that meets him. I was more than once misled by these plover-like tactics, and on one occasion was near getting into a serious sc.r.a.pe. It happened thus:-
A man of venerable aspect was maintaining that pain was a sad thing and should not be permitted under any circ.u.mstances. People ought not even to be allowed to suffer for the consequences of their own folly, and should be punished for it severely if they did. If they could only be kept from making fools of themselves by the loss of freedom or, if necessary, by some polite and painless method of extinction--which meant hanging--then they ought to be extinguished.
If permanent improvement can only be won through ages of mistake and suffering, which must be all begun de novo for every fresh improvement, let us be content to forego improvement, and let those who suffer their lawless thoughts to stray in this direction be improved from off the face of the earth as fast as possible. No remedy can be too drastic for such a disease as the pain felt by another person. We find we can generally bear the pain ourselves when we have to do so, but it is intolerable that we should know it is being borne by any one else. The mere sight of pain unfits people for ordinary life, the wear and tear of which would be very much reduced if we would be at any trouble to restrain the present almost unbounded licence in the matter of suffering--a licence that people take advantage of to make themselves as miserable as they please, without so much as a thought for the feelings of others. Hence, he maintained, the practice of putting dupes in the same category as the physically diseased or the unlucky was founded on the eternal and inherent nature of things, and could no more be interfered with than the revolution of the earth on its axis.
He said a good deal more to the same effect, and I was beginning to wonder how much longer he would think it necessary to insist on what was so obvious, when his hearers began to differ from him. One dilated on the correlation between pain and pleasure which ensured that neither could be extinguished without the extinguishing along with it of the other. Another said that throughout the animal and vegetable worlds there was found what might be counted as a system of rewards and punishments; this, he contended, must cease to exist (and hence virtue must cease) if the pain attaching to misconduct were less notoriously advertised. Another maintained that the horror so freely expressed by many at the sight of pain was as much selfish as not--and so on.
Let Erewhon be revisited by the son of the original writer--let him hint that his father used to write the advertis.e.m.e.nts for Mother Seigel"s Syrup. He gradually worked his way up to this from being a mere writer of penny tracts. [Dec. 1896.]
On reaching the country he finds that divine honours are being paid him, churches erected to him, and a copious mythology daily swelling, with accounts of the miracles he had worked and all his sayings and doings. If any child got hurt he used to kiss the place and it would get well at once.
Everything has been turned topsy-turvy in consequence of his flight in the balloon being ascribed to miraculous agency.
Among other things, he had maintained that sermons should be always preached by two people, one taking one side and another the opposite, while a third summed up and the congregation decided by a show of hands.
This system had been adopted and he goes to hear a sermon On the Growing Habit of Careful Patient Investigation as Encouraging Casuistry. [October 1897.]
XIX--TRUTH AND CONVENIENCE
Opposites
You may have all growth or nothing growth, just as you may have all mechanism or nothing mechanism, all chance or nothing chance, but you must not mix them. Having settled this, you must proceed at once to mix them.
Two Points of View
Everything must be studied from the point of view of itself, as near as we can get to this, and from the point of view of its relations, as near as we can get to them. If we try to see it absolutely in itself, unalloyed with relations, we shall find, by and by, that we have, as it were, whittled it away. If we try to see it in its relations to the bitter end, we shall find that there is no corner of the universe into which it does not enter. Either way the thing eludes us if we try to grasp it with the h.o.r.n.y hands of language and conscious thought. Either way we can think it perfectly well--so long as we don"t think about thinking about it. The pale cast of thought sicklies over everything.
Practically everything should be seen as itself pure and simple, so far as we can comfortably see it, and at the same time as not itself, so far as we can comfortably see it, and then the two views should be combined, so far as we can comfortably combine them. If we cannot comfortably combine them, we should think of something else.
Truth
i
We can neither define what we mean by truth nor be in doubt as to our meaning. And this I suppose must be due to the antiquity of the instinct that, on the whole, directs us towards truth. We cannot self-vivisect ourselves in respect of such a vital function, though we can discharge it normally and easily enough so long as we do not think about it.
ii
The pursuit of truth is chimerical. That is why it is so hard to say what truth is. There is no permanent absolute unchangeable truth; what we should pursue is the most convenient arrangement of our ideas.
iii
There is no such source of error as the pursuit of absolute truth.
iv
A. B. was so impressed with the greatness and certain ultimate victory of truth that he considered it unnecessary to encourage her or do anything to defend her.
v
He who can best read men best knows all truth that need concern him; for it is not what the thing is, apart from man"s thoughts in respect of it, but how to reach the fairest compromise between men"s past and future opinions that is the fittest object of consideration; and this we get by reading men and women.
vi
Truth should not be absolutely lost sight of, but it should not be talked about.
vii
Some men love truth so much that they seem to be in continual fear lest she should catch cold on over-exposure.
viii
The firmest line that can be drawn upon the smoothest paper has still jagged edges if seen through a microscope. This does not matter until important deductions are made on the supposition that there are no jagged edges.
ix
Truth should never be allowed to become extreme; otherwise it will be apt to meet and to run into the extreme of falsehood. It should be played pretty low down--to the pit and gallery rather than the stalls. Pit-truth is more true to the stalls than stall-truth to the pit.
x
An absolute lie may live--for it is a true lie, and is saved by being flecked with a grain of its opposite. Not so absolute truth.
xi
Whenever we push truth hard she runs to earth in contradiction in terms, that is to say, in falsehood. An essential contradiction in terms meets us at the end of every enquiry.
xii
In Alps and Sanctuaries (Chapter V) I implied that I was lying when I told the novice that Handel was a Catholic. But I was not lying; Handel was a Catholic, and so am I, and so is every well-disposed person. It shows how careful we ought to be when we lie--we can never be sure but what we may be speaking the truth.
xiii
Perhaps a little bit of absolute truth on any one question might prove a general solvent, and dissipate the universe.