The philosophy of life, and philosophy of language, in a course of lectures. Friedrich von Schlegel

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СКАЧАТЬ Him within us, and a constant adherence to Him when once we have found Him. As the root and principle of all that is best and noblest in man, this divine longing can not be too highly estimated, and nowhere is it so inimitably described, and its excellence so fully acknowledged, as in Holy Writ itself. A remarkable instance of it is the fact that a prophet who was set apart and called by God Himself to his office, and was for that purpose endued with miraculous gifts, is expressly called in Holy Writ the man of longings.[27] And yet this longing is nothing but the source, the first root, from which springs that triple flower in the lovely symbol of faith, hope, and charity, which afterward, spreading over every grade and sphere of moral and intellectual existence, expands into the richest and most manifold fruits.

      Now, it is very possible in some serious and intellectual work to feel a pleasure in this triple union of holy thoughts and sentiments, as with any deeply-significant picture in general, without duly entering the while into its precise requisitions and profound meaning. But from one particular end of a philosophy of life, i.e., of a thorough knowledge of the human consciousness, the psychological aspect of the subject assumes a peculiar importance, and essentially demands our attention. With this view, I venture to assert that the human consciousness, which otherwise and in itself is entirely a prey to discord, and split into irreconcilable contraries, is, by faith, hope, and love, redeemed from this dissension—is raised from its innate law, of an erring and dead thought, and of an absolute will, which is no less dead and null, being restored gradually to a perfect state of unison and harmony. Under the influence of faith—and by this term I understand, not the cold and heartless repetition of a customary formulary, but a living and personal faith in a living and personal God and Savior—under the influence of such a faith, the living spirit of truth steps into that place of the consciousness which before was usurped by the mere abstract thinking of a degraded understanding. And whenever, on the other hand, a refined goodness and love have in patient endurance become the soul of existence, there is no room for the stormy obstinacy or passionate wildness of an absolute will. Even in the will itself all is now life; discord is banished from it, and all the threatening elements of strife are forever appeased. And in that trusting confidence with which the loving soul leans upon God—in the strong godlike hope which takes its stand upon the Eternal, the reason, with its ordering, regulating, and methodical processes, and the fancy, with its dreams of the infinite, are again completely reconciled, and thereby the harmony of the human consciousness restored. Fancy, I remarked formerly, is the characteristic property of man, as distinguished by it from other spiritual intelligences; for reason, as a mere faculty of negation, affords only a negative distinction of his nature as compared with irrational creatures. But now, in a more comprehensive view, and, at the same time, with profounder significance and greater truth of description, we may say of man, in the same sense and in the same relation, hope forms his characteristic property and his inmost essence.

      Here, then, in this holy hope, is longing, that marvelous flower of the soul, expanded into its perfect and noblest fruit. If, in judging of the three, man looks to the end to which he is to attain—if, in thought, he places himself at this point of view, then assuredly will love appear the highest and the best; for hope ceases when fulfillment comes in, and sight enters into the place of faith, but love abideth forever.[28] As long, however, as man has not yet attained unto that which is perfect, and is still in pursuit of it, hope must be regarded as the greatest, for it is even the true vital flame of faith, as well as of love, and of all higher existence.

      This divine hope is even the fruit-bearing principle and the fructification of the immortal soul by the Holy Spirit of Eternal Truth—the luminous center and focus of grace, where the dark and discordant soul is illuminated and restored to unison with itself and with God.

LECTURE VI.

       OF THE WISDOM OF THE DIVINE ORDER OF THINGS IN NATURE, AND OF THE RELATION OF NATURE TO THE OTHER LIFE AND TO THE INVISIBLE WORLD.

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      THE highest and loftiest language would fail us were it our purpose to speak of the inmost essence of the Godhead, since He is that which no thought or conception can comprehend, and which no words are sufficient completely to describe or adequately to express. On the other hand, when we reflect on God’s work in creation, and of His superintending providence which rules the course of this earthly world, our thoughts can not be simple enough, nor, to judge by that principle of the divine condescension which formed the nucleus of our remarks in the last Lecture, too familiar or affectionate. In a general way this is commonly enough admitted, but practically it is neglected. Men do not clearly present to their minds all that is involved in it, and the remote consequences to which it leads. And so, in spite of their better convictions, they insensibly adopt a high-sounding and solemn strain, when the tone of a childlike reverence is alone the suitable and appropriate style for expressing the relation between the benignant Creator and His creatures, and man especially, as simply and as naturally as it is in reality.

      I said as naturally, because it is implied in the very nature of things that if God did originally create free beings like men, He would give them all things needful, keep them constantly in His regard, and every where lend them a helping and directing hand. But from time to time He might, it is not inconsistent to suppose, withdraw, as it were, His guidance; for otherwise they would cease to be free beings. In this respect the divine Providence may be likened to a mother teaching her child to walk. Having chosen a clear spot, free from all things likely to hurt the infant in its fall, she places it firmly on its feet. For a little while she holds and supports it, and then, going back a few steps, she waits for its love to set its little limbs in motion and to follow her. But how watchful is her eye, how outstretched her arms to catch her babe the instant it begins to totter! Such nearly, and equally simple, is the relation of God to man; and not to individuals only, but also to the whole human race. For in the divine education and higher guidance of mankind we may trace the same degrees and natural gradation of developments as form the basis of the education of individuals, and may also be observed in all the processes of nature.

      Now we take it for granted that God has willed the creation not only of free and pure spirits, but also of the natural world; for that He has so willed is a fact that, as it were, stares us in the face. If, then, along with the free spirits He has also created a nature, i.e., a living reproductive power, capable of and designed to develop and propagate itself, it is plain that we can not and ought not to think of such a nature as independent and self-subsisting. For, first of all, it had not its beginning in itself. Moreover, it would move as a blind force, and as such manifest itself only in destruction and desolation, if its Maker had not originally fixed and assigned to it the end toward which all its efforts were ultimately to be directed. Nature, indeed, is not free like man; but still it is not a piece of dead clock-work, which, when it is once wound up, works on mechanically till it has run itself down again. There is life in it. And if a few abstract but superficial thinkers have failed to discern, or even ventured expressly to deny this truth, the general feeling of mankind, on the other hand, bears witness to it. Yes, man feels that there is life rustling in the tree, as with its many arms and branches, its leaves and flowers, it moves backward and forward in the free air; and that, as compared with the clock, with all its ingenious but dead mechanism, it is even a living thing. And what the common feeling of mankind thus instinctively assumes is confirmed by the profounder investigations of physical science. Thus we know that even plants sleep, and they, too, as much as animals, though after a different sort, have a true impregnation and propagation. And is not nature, on the whole, a life-tree, as it were, whose leaves and flowers are perpetually expanding themselves and seeking nourishment from the balsamic air of heaven, while, as the sap rises from the deep-hidden root into the mighty stem, the branches stir and move, and invisible forces sweep to and fro in its waving crown. Most shallow and superficial, in truth, is that physical science which would consider the system of nature, with all the marvels of beauty and majesty wherewith its Maker has adorned it, as nothing more than a piece of lifeless clock-work. In such a system the all-mighty Creator must appear at best but a great mechanical СКАЧАТЬ