The Philosophy & Sci-Fi Works of Olaf Stapledon. Olaf Stapledon

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СКАЧАТЬ and fact, and toward the actual course of the world, stirs men to observe the daily features of the world with new interest. At the same time loyalty toward man fires them to master the physical world for man’s use, and therefore to understand its working. Some few individuals here and there, fretted by a recrudescence of that curiosity by which the ape had triumphed, begin to pry into the behaviour of physical things. They drop weights from towers, seek new descriptions of planetary motions, peer at the heavens through lenses, observe the workings of flesh and blood, put one stuff with another stuff and watch the issue, brood upon the falling apple, and on the jumping lid of a kettle, devise pistons, cog-wheels, gears, wheels within wheels. Suddenly man puts together a mesh of dangerous little fragments of knowledge, and comes into possession of little dangerous powers. Victoriously the human ape assimilates the teeming influx of new facts. Decade by decade he discovers new features of the intricacy and majesty of the physical universe. Imagination strains to cope with the very great, the very little, the very complex, the very swift, the very long-enduring. Little by little, the familiar universe crumbles away, and a new stupendous universe forces itself on man’s reluctant fascinated gaze.

      Within this new pattern of things man sees himself as among the very little, the very brief, the very impotent, the wholly mechanical. This discovery, which fills him with indignation and despair, should have been a step in his salvation. It should have taught him to value himself no longer as the immortal, precious, unique child of a God whom his own mind had created, but henceforth as a thread in the fair web of the universe, a theme in the great music, and also as one brief sentient focus of cosmical aspects. But, wholly ignorant of his own interior being, he still cherishes the belief that he is something peculiar, distinct from the physical, something uniquely free, vital, spiritual. And so, when he is forced to regard himself as all of a piece with his world, he feels himself degraded. All that he knows of the physical world is shape, movement, resistance, mechanical sequence of changes. These he takes to be no mere superficies, but the very essence of the physical. And these abstractions he now applies to himself, condemning himself as mere ‘matter’. If he knew himself as well as he now begins to know his world, the science of the physical would not dismay him about his own nature, nor remain itself a science of mere appearances. But through inveterate self-blindness the First Men are doomed to misconceive themselves in the light of a physical nature, which, also through self-blindness, they must misconceive. Ignorant of their own interior being, they remain ignorant of the interior being of the world whose gorgeous superficies is now stage by stage terrifyingly revealed.

      When the First Men have already firmly grounded their science of the physical world, they begin to direct the same objective study upon their own behaviour. Thus they will acquire in due season a vision of themselves even more devastating, because more precise. They will see themselves at last unambiguously as greedy, self-absorbed, vindictive, timorous apes, cunning and powerful up to a point, yet also incredibly weak and stupid. This knowledge, could they but pursue it relentlessly and to the bitter end, should lead them at last up to the locked door behind which is true self-knowledge. Once there, they should be able by biological control to produce a generation capable of penetrating that interior stronghold. Thus should the First Men arrive at last where the lemurs started, and should proceed to surpass those wise innocents in every activity of the spirit. But in the book of fate it is written that this shall not happen. While men are taking the first few halting steps in the new venture, while they are still debating the course, the storm breaks upon them. A world-situation arises which demands for its control more intelligence and far more integrity of will than their half-formed nature can achieve.

      While man is becoming less and less confident of his own spiritual dignity, he acquires more and more power over his physical world, and sinks further and further into obsession with the material. Steam drives ships across the oceans without care for winds, drives trains across the lands, carrying great loads at incredible speeds. Later comes electricity, and with it the flashing of messages around the planet on wires or on the ether. The age-old dream of flying is at last realized by aeroplane and airship. Meanwhile by machinery and chemical synthesis innumerable materials and utensils are manufactured for comfort, luxury or power.

      What is the upshot? From its germ in Europe a new world spreads, devouring the old world. Formerly events happening in one region had seldom any appreciable effect elsewhere. But now, increasingly, each event in every part of the world reverberates within all other events. By means of steam and electricity the human world is becoming one system. Its regions become interdependent economically, even in a manner culturally; but not politically, and not socially. The hearts of men are massed against one another in jealous and mistrustful nations. And across this cleavage runs another, the division in all lands between masters and servants, the economically free and the economically enslaved. The new world should have been a happy and glorious world. But it is not. The new powers should have been organized in service of the human spirit, the one right object of loyalty. But they are not. The First Men can do almost nothing, with their powers, but serve the old ape-cravings for private comfort, safety, self-display and tribal glory.

      At the moment of the outbreak of the European War the great majority of mankind are extremely ignorant not only of their own essential nature but of the world. They feel no need that man should be made one, and that all men should co-operate in the supreme racial enterprise. They take the nations to be the true objects of loyalty, and the social classes to be natural elements of the nation. But a minority, mostly in the Western lands, have blindly felt this need of human unity. Their leaders have formulated it obscurely in one manner or another, often discrepantly. But few can take it at all seriously, very few can live for it passionately. In most cases, however bravely they can talk about it, they cannot act for it. If ever they are put to the test, they shy away, affirming that nationalism is ‘practical’, cosmopolitanism but a remote ideal. Though they see it intellectually, their hearts are not capable of responding to it. If ever the nation is in danger, their cosmopolitanism evaporates, and they stand for the nation in the good old style. Yet intellectually they know that in their modern world this way leads to disaster.

      The story of your species is indeed a tragic story, for it closes with desolation. Your part in that story is both to strive and to fail in a unique opportunity, and so to set the current of history toward disaster. But think not therefore that your species has occurred in vain, or that your own individual lives are futile. Whatever any of you has achieved of good is an excellence in itself and a bright thread woven into the texture of the cosmos. In spite of your failure it shall be said of you, had they not striven as they did, the Whole would have been less fair. And yet also it shall be said, even had they triumphed and not suffered their disaster, the Whole would have been less fair.

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