Rousseau and Romanticism. Babbitt Irving

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СКАЧАТЬ all that is uncompromising, it launches the simple souls who give themselves up to its strange virtue upon the desperate quest of the absolute, an absolute to be realized now by anarchy and now by social despotism.”8 I am inclined to discover in the Rousseau who, according to M. Lanson, is merely timorous, a great deal of shrewdness and at times something even better than shrewdness. The question is not perhaps very important, for M. Lanson is surely right in affirming that the Rousseau who has moved the world – and that for reasons I shall try to make plain – is Rousseau the extremist and foe of compromise; and so it is to this Rousseau that as a student of main tendencies I devote almost exclusive attention. I am not, however, seeking to make a scapegoat even of the radical and revolutionary Rousseau. One of my chief objections, indeed, to Rousseauism, as will appear in the following pages, is that it encourages the making of scapegoats.

      If I am opposed to Rousseauism because of its fruits in experience, I try to put what I have to offer as a substitute on the same positive basis. Now experience is of many degrees: first of all one’s purely personal experience, an infinitesimal fragment; and then the experience of one’s immediate circle, of one’s time and country, of the near past and so on in widening circles. The past which as dogma the ethical positivist rejects, as experience he not only admits but welcomes. He can no more dispense with it indeed than the naturalistic positivist can dispense with his laboratory. He insists moreover on including the remoter past in his survey. Perhaps the most pernicious of all the conceits fostered by the type of progress we owe to science is the conceit that we have outgrown this older experience. One should endeavor, as Goethe says, to oppose to the aberrations of the hour, the masses of universal history. There are special reasons just now why this background to which one appeals should not be merely Occidental. An increasing material contact between the Occident and the Far East is certain. We should be enlightened by this time as to the perils of material contact between men and bodies of men who have no deeper understanding. Quite apart from this consideration the experience of the Far East completes and confirms in a most interesting way that of the Occident. We can scarcely afford to neglect it if we hope to work out a truly ecumenical wisdom to oppose to the sinister one-sidedness of our current naturalism. Now the ethical experience of the Far East may be summed up for practical purposes in the teachings and influence of two men, Confucius and Buddha.9 To know the Buddhistic and Confucian teachings in their true spirit is to know what is best and most representative in the ethical experience of about half the human race for over seventy generations.

      A study of Buddha and Confucius suggests, as does a study of the great teachers of the Occident, that under its bewildering surface variety human experience falls after all into a few main categories. I myself am fond of distinguishing three levels on which a man may experience life – the naturalistic, the humanistic, and the religious. Tested by its fruits Buddhism at its best confirms Christianity. Submitted to the same test Confucianism falls in with the teaching of Aristotle and in general with that of all those who from the Greeks down have proclaimed decorum and the law of measure. This is so obviously true that Confucius has been called the Aristotle of the East. Not only has the Far East had in Buddhism a great religious movement and in Confucianism a great humanistic movement, it has also had in early Taoism10 a movement that in its attempts to work out naturalistic equivalents of humanistic or religious insight, offers almost startling analogies to the movement I am here studying.

      Thus both East and West have not only had great religious and humanistic disciplines which when tested by their fruits confirm one another, bearing witness to the element of oneness, the constant element in human experience, but these disciplines have at times been conceived in a very positive spirit. Confucius indeed, though a moral realist, can scarcely be called a positivist; he aimed rather to attach men to the past by links of steel. He reminds us in this as in some other ways of the last of the great Tories in the Occident, Dr. Johnson. Buddha on the other hand was an individualist. He wished men to rest their belief neither on his authority11 nor on that of tradition.12 No one has ever made a more serious effort to put religion on a positive and critical basis. It is only proper that I acknowledge my indebtedness to the great Hindu positivist: my treatment of the problem of the One and the Many, for example, is nearer to Buddha than to Plato. Yet even if the general thesis be granted that it is desirable to put the “law for man” on a positive and critical basis, the question remains whether the more crying need just now is for positive and critical humanism or for positive and critical religion. I have discussed this delicate and difficult question more fully in my last chapter, but may give at least one reason here for inclining to the humanistic solution. I have been struck in my study of the past by the endless self-deception to which man is subject when he tries to pass too abruptly from the naturalistic to the religious level. The world, it is hard to avoid concluding, would have been a better place if more persons had made sure they were human before setting out to be superhuman; and this consideration would seem to apply with special force to a generation like the present that is wallowing in the trough of naturalism. After all to be a good humanist is merely to be moderate and sensible and decent. It is much easier for a man to deceive himself and others regarding his supernatural lights than it is regarding the degree to which he is moderate and sensible and decent.

      The past is not without examples of a positive and critical humanism. I have already mentioned Aristotle. If by his emphasis on the mediatory virtues he reminds one of Confucius, by his positive method and intensely analytical temper he reminds one rather of Buddha. When Aristotle rises to the religious level and discourses of the “life of vision” he is very Buddhistic. When Buddha for his part turns from the religious life to the duties of the layman he is purely Aristotelian. Aristotle also deals positively with the natural law. He is indeed a complete positivist, and not, like the man of the nineteenth century, positive according to the natural law alone. The Aristotle that should specially concern us, however, is the positive and critical humanist – the Aristotle, let us say, of the “Ethics” and “Politics” and “Poetics.” Just as I have called the point of view of the scientific and utilitarian naturalist Baconian,13 and that of the emotional naturalist Rousseauistic, so I would term the point of view that I am myself seeking to develop Aristotelian. Aristotle has laid down once for all the principle that should guide the ethical positivist. “Truth,” he says, “in matters of moral action is judged from facts and from actual life. … So what we should do is to examine the preceding statements [of Solon and other wise men] by referring them to facts and to actual life, and when they harmonize with facts we may accept them, when they are at variance with them conceive of them as mere theories.”14

      It is in this sense alone that I aspire to be called an Aristotelian; for one risks certain misunderstandings in using the name of Aristotle.15 The authority of this great positivist has been invoked innumerable times throughout the ages as a substitute for direct observation. Aristotle was not only the prop and mainstay of dogma for centuries during the Middle Ages, but dogmatic Aristotelianism survived to no small extent, especially in literature, throughout the neo-classical period. It was no doubt natural enough that the champions of the modern spirit should have rejected Aristotle along with the traditional order of which he had been made a support. Yet if they had been more modern they might have seen in him rather a chief precursor. They might have learned from him how to have standards and at the same time not be immured in dogma. As it is, those who call themselves modern have come to adopt a purely exploratory attitude towards life. “On desperate seas long wont to roam,” they have lost more and more the sense of what is normal and central in human experience. But to get away from what is normal and central is to get away from wisdom. My whole argument on the negative side, if I may venture on a final summing up, is that the naturalistic movement in the midst of which we are still living had from the start this taint of eccentricity. I have tried to show in detail the nature of the aberration. As for the results, they are being written large in disastrous events. On its constructive side, my argument, if it makes any appeal at all, will be СКАЧАТЬ