_III.--The World as Idea. Second Aspect_
We have looked at the world as idea, object for a subject, and next at the world as will. All students of Plato know that the different grades of objectification of will which are manifested in countless individuals, and exist as their unrealized types or as the eternal forms of things, are the Platonic Ideas. Thus these various grades are related to individual things as their eternal forms or prototypes.
Thus the world in which we live is in its whole nature through and through _will_, and at the same time through and through _idea_. This idea always pre-supposes a form, object and subject. If we take away this form and ask what then remains, the answer must be that this can be nothing but _will_, which, properly speaking, is the _thing in itself_.
Every human being discovers that he himself is this will, and that the world exists only for him does so in relation to his consciousness. Thus each human being is himself in a double aspect the whole world, the microcosm. And that which he realizes as his own real being exhausts the being of the whole world, the macrocosm. So, like man, the world is through and through _will_, and through and through _idea_.
Plato would say that an animal has no true being, but merely an apparent being, a constant becoming. The only true being is the Idea which embodies itself in that animal. That is to say, the Idea of the animal alone has true being, and is the object of real knowledge. Kant, with his theory of "the thing-in-itself" as the only reality, would say that the animal is only a phenomenon in time, s.p.a.ce, and causality, which are conditions of our perception, not the thing-in-itself. So the individual as we see it at this particular moment will pa.s.s away, without any possibility of our knowing the thing-in-itself, for the knowledge of that is beyond our faculties, and would require another kind of knowledge than that which is possible for us through our understanding.
Thus do these two greatest philosophers of the West differ. The thing-in-itself must, according to Kant, be free from all forms a.s.sociated with knowing. On the contrary, the Platonic idea is necessarily object, something known and thus different from the thing-in-itself, which cannot be apprehended. Yet Kant and Plato tend to agree, because the thing-in-itself is, after all, that which lays aside all the subordinate forms of phenomena, and has retained the first and most universal form, that of the idea in general, the form of being object for a subject. Plato attributes actual being only to the Ideas, and concedes only an illusive, dream-like existence to things in s.p.a.ce and time, the real world for the individual.
_IV.--The World as Will. Second Aspect_
The last and most serious part of our consideration relates to human action and is of universal importance. Human nature tends to relate everything else to action. The world as idea is the perfect mirror of the will, in which it recognizes itself in graduating scales of distinctness and completeness. The highest degree of this consciousness is man, whose nature only completely expresses itself in the whole connected series of his actions.
Will is the thing-in-itself, the essence of the world. Life is only the mirror of the will. Life accompanies the will as the shadow the body. If will exists, so will life. So long as we are actuated by the will to live, we need have no fear of ceasing to live, even in the presence of death. True, we see the individual born and pa.s.sing away; but the individual is merely phenomenal. Neither the will, nor the subject of cognition, is at all affected by birth or death.
It is not the individual, but only the species, that Nature cares for.
She provides for the species with boundless prodigality through the incalculable profusion of seed and the great strength of fructification.
She is ever ready to let the individual fall when it had served its end of perpetuating the species. Thus does Nature artlessly express the great truth that only the Ideas, not the individuals, have actual reality and are complete objectivity of the will.
Man is Nature himself, but Nature is only the objectified will to live.
So the man who has comprehended this point of view may well console himself when contemplating death for himself or his friends, by turning his eyes to the immortal life of Nature, which he himself is. And thus we see that birth and death both really belong to life and that they take part in that constant mutation of matter which is consistent with the permanence of the species, notwithstanding the transitoriness of the individual.
_V.--The Will as Related to Time_
Above all, we must not forget that the form of the phenomenon of the will, the form of life in reality, is really only the _present_, not the future nor the past. No man ever lived in the past, no man will live in the future. The present is the sole form of life in sure possession. The present exists always, together with its content, and both are fixed like the rainbow on the waterfall.
Now all object is the will so far as it has become idea, and the subject is the necessary correlative of the object. But real objects are in the present only. So nothing but conceptions and fancies are included in the past, while the present is the essential form of the phenomenon of the will, and inseparable from it. The present alone is perpetual and immovable. The fountain and support of it is the will to live, or the thing-in-itself, which we are.
Life is certain to the will, and the present is certain to life. Time is like a perpetually revolving globe. The hemisphere which is sinking is like the past, that which is rising is like the future, while the indivisible point at the top is like the actionless present. Or, time is like a running river and the present is a rock on which it breaks but which it cannot remove with itself. Therefore we are not concerned to investigate the past antecedent to life, nor to speculate on the future subsequent to death. We should simply seek to know the present, that being the sole form in which the will manifests itself. Therefore, if we are satisfied with life as it is, we may confidently regard it as endless and banish the fear of death as illusive. Our spirit is of a totally indestructible nature, and its energy endures from eternity to eternity. It is like the sun, which seems to set only to our earthly eyes, but which, in reality, never sets, but shines on unceasingly.
The problem of the freedom of the will is solved by the considerations which have been thus outlined. Since the will is not phenomenon, is not idea or object, but thing-in-itself, is not determined as a consequent through any reason, and knows no necessity, therefore it is _free_. But the person is never free, although he is the phenomenon of a free will, for this indisputable reason, that he is already the determined phenomenon of the free volition of this will, and is constrained to embody the direction of that volition in a multiplicity of actions.
Repentance never results from a change of will, for this is impossible, but from a change of knowledge. The essential in what I have willed I must continue to will, for I am identical with this will which lies outside time and change. Therefore I cannot repent of what I have willed, though I can repent of what I have done; because, constrained by false notions, I was led to do what did not accord with my will.
Repentance is simply the discovery of this fuller and more correct knowledge.
SENECA
On Benefits
The more famous son of a famous rhetorician, the Roman philosopher L. Annaeus Seneca was born at Corduba (Cordova), in Spain, about the beginning of the Christian era. While the date of his birth is a matter for conjecture, the circ.u.mstances of his death are notorious. He was a victim of Nero"s jealousy and ingrat.i.tude in 65 A.D., when the emperor seized upon a plot against himself as the pretext for sentencing Seneca to enforced suicide. In the vivid pages of the historian Tacitus, there are few more pathetic descriptions than that recounting the slow ebbing of the old philosopher"s life after his veins had been opened. Seneca had known many vicissitudes of fortune. He was banished from Rome in 41 A.D., but, after his recall, rose to great power and affluence as tutor and adviser to Nero. His works, many of which are lost, include tragedies, letters, and treatises on philosophy. The high ethical standard maintained by Seneca favoured the legend that he was influenced by the Apostle Paul, and a spurious correspondence between them was long accepted as genuine. Of the moral works there is, for insight into human nature and for generosity of impulse, no better representative than that "On Benefits."
_I.--Benefits are to be Bestowed, Not Lent_
Among the many different mistakes made by those who take life as it comes, and do not pause to consider, I should say that scarcely anything is so detrimental as this, that we do not know either how to confer or how to receive a benefit. The consequence is that benefits are bad investments, and turn out bad debts; and in the cases where there is no return, it is too late to complain, for they were lost when we conferred them. I should find it hard to say whether it is meaner for a receiver to repudiate a benefit, or for a giver to press for its repayment, inasmuch as a benefit is a sort of loan, whose return absolutely depends on the spontaneous action of the debtor.
We find many men ungrateful; yet we make more men so, because at one time we are insistent and harsh in our claims for return; at another time we are fickle enough to regret our generosity. By such conduct we spoil the whole favour, not merely after giving, but at the very moment of giving. No one is glad to owe what he has not so much received as wrung out of his benefactor.
Can anyone be grateful to a man who has contemptuously tossed him a favour, or flung it at him in vexation, or out of sheer weariness given simply to rid himself of trouble? A benefit is felt to be a debt in the same spirit in which it is bestowed, and it ought not, therefore, to be bestowed recklessly, for a man thanks himself for what he obtains from an undiscerning giver.
Let us bestow benefits, not lend them on interest. He who, in the act of giving, has thoughts about repayment, deserves to be deceived. Well, then, what if the benefit has turned out ill? Why, children or wives often disappoint our expectations, but we bring children up, we marry all the same; and so determined are we in the teeth of experience, that when baffled we fight better, when shipwrecked we take to sea again.
How much more seemly it is to be persistent in bestowing benefits! If a man does not give because he does not receive, he must have given in order to receive, and that justifies ingrat.i.tude. How many are there who are unworthy of the light of day, and nevertheless the sun rises.
This is the property of a great and good mind, to seek not the fruit of good deeds but good deeds themselves, and to search for a good man even after having met with bad men. If there were no cheats, what n.o.bility would there be in showing bounty to many? As it is, goodness lies in giving benefits for which we are not sure of recompense, but of which the fruit is at once enjoyed by a n.o.ble mind.
The book-keeping of benefits is simple: so much is expenditure; if there is any return, that is clear gain; if there is no return, that is not a loss. I gave it for the sake of giving. No one registers his benefits in a ledger, or, like an exacting usurer, presses to the day and hour for repayment. An honourable man never thinks of such matters, unless reminded by someone returning a favour; otherwise they a.s.sume the form of a debt.
Do not hesitate, then; persevere in your generous work. a.s.sist one with your means, another with credit, another with your favour, or your advice, or a word in season. Is he ungrateful for one benefit? After receiving a second, perhaps he will not be so. Has he forgotten two?
Perhaps the third kindness will bring back the recollection of those that slipped his mind.
The subject we have to treat is that of benefits. We have to lay down an ordered account of what is the chief bond of human society: we have to prescribe a rule of life, such that inconsiderate open-handedness may not commend itself under the guise of kindness, but also that our caution, while it controls, may not strangle generosity, which ought to be neither defective nor excessive.
People must be instructed to receive cheerfully and to repay cheerfully, setting before themselves the high aim of not merely equalling but surpa.s.sing those to whom they are obliged, and this both in act and in feeling. It is necessary to point out that the first point which we have to learn is what we owe for a kindness received. One says he owes the money which he got, another a consulship, another a province. These, however, are but the outward tokens of good services, not the services themselves. A benefit is to the hand something intangible; it is a process in the mind. There is a world of difference between the material of a benefit and the benefit itself. Hence the reality of a benefit lies not in gold, nor silver, but in the good will of the giver. The things which we hold in our hands, which we look at, and on which our desire is set, are perishable; misfortune or injustice may rob us of them; but a kindness lasts even after the loss of what was given.
What, then, is a benefit? It is the doing of a kindness which gives pleasure and in the giving gets pleasure, being inclined and spontaneously ready for that which it does. Consequently, it is not the thing done or the thing given that matters, it is the intention. The spirit animating the act is what exalts trivial things, throws l.u.s.tre on mean things, while it can discredit great and highly valued ones. The benefit itself does not consist in what is paid or handed over, just as the worship of the G.o.ds lies not in the victims offered but in the dutiful and upright feelings of the worshippers. If benefits consisted in things, and not in the actual wish to benefit, then the more things we got, the greater would the benefit be. But this is incorrect, for sometimes the man who has given a little in a n.o.ble way obliges us more deeply; the man, that is, who has forgotten his own poverty in his regard for mine.
What comes from a willing hand is far more acceptable than what comes from a full hand. "It was a small favour for him to do"; yes, but he could do no more. "But it is a great thing which this other gave"; yes, but he hesitated, delayed, grumbled in the giving, gave disdainfully, or he made a show of it and had no mind to please the person on whom he bestowed it. Why, such a man made a present to his own pride, not to me!
_II.--On Kinds of Benefits and the Manner of Giving_
Let us give, in the first place, what is necessary; secondly, what is useful; next, what is pleasant, and one should add, what is likely to last. We must begin with what is necessary; for a matter involving life appeals to the mind differently from mere adornment and equipment.
A man may be a fastidious critic in the case of a thing which he can do without. But necessary things are those without which we cannot live, or without which we ought not to live, or without which we do not want to live. Examples of the first group are, to be rescued from the hands of the enemy, from a tyrant"s anger, and the other chequered perils that beset human life. Whichsoever of these we avert, we shall earn grat.i.tude proportionate to the terrible magnitude of the danger.
Next come things without which, it is true, we can live, yet only in such plight that death were better; such things are freedom, chast.i.ty, and good conscience. After these we shall rank things dear to us from a.s.sociation, blood-ties, use, and custom; such as children, wife, home, and all else round which affection has so entwined itself that it views severance from them as more serious than severance from life. There is the subsequent cla.s.s of things useful, a wide and varied cla.s.s, including money, not superabundant, but suited to a sensible mode of living; and public office, with advancement for those who look high.
Again, we ought to consider what gift will afford the greatest pleasure; and particularly ought we to take care not to send useless presents, such as weapons of the chase to a woman or an old man, or books to a block-head, or hunting nets to a person engrossed in literary pursuits.
We shall be equally careful, on the other hand, while we wish to send what will please, not to insult friends in the matter of their individual failing; not to send wines to a toper, for instance, or drugs to a valetudinarian. Further, if free choice in giving lies in our power, we shall beyond everything select lasting gifts, in order that the present may be as little perishable as possible; for few are so grateful as to think of what they have received when they do not see it.
Even the ungrateful have flashes of recollection when a gift is before their eyes.
In a benefit there should be common sense. One should think of time, place, individuals; on these factors turn the welcome or unwelcome quality of gifts. How much more acceptable it is if we give what one does not possess, than if we give that of which he has abundance and to spare! Or the thing of which he has been long in quest without finding it, rather than what he is likely to see everywhere! A benefit bestowed upon all and sundry is acceptable to none. What you wish people to feel grateful for, do seldom. Let no one misconstrue this as an attempt to check generosity: by all means let her go any length she will; but she must go steady, not gad about.
So let every recipient have some special mark about his gifts which may lead him to trust that he has been admitted to particular favour. Let him say: "I got the same as that man, but my gift came unasked"; or, "I got what that man did; but I secured it within a short period, whereas he had earned it by long waiting"; or, "There are others who have the same; but it was not given with the same words, nor the same courtesy on the part of the giver." Yet let discretion wait on bounty; for no delight can come of random gifts. I object to generosity becoming extravagance.
As to this question of how to give, I think I can point out the shortest way: let us give in the manner in which we should like to receive; above all, let it be done willingly, promptly, without the least hesitation.
The most welcome benefits are those which are at hand for the taking, which come to meet us, where the one delay lies in the recipient"s modesty.
The best course is to forestall a man"s wishes; next best, to follow them. He who has got after asking, has not secured the favour for nothing; since nothing costs so much as that which is bought by prayers.
"I beg you" is a painful phrase; it is irksome, and has to be said with humble looks. Spare your friend, spare anyone you hope to make your friend, this necessity. However prompt, a benefactor gives too late when he gives by request.