Lay Morals, and Other Papers. Роберт Стивенсон
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LAY MORALS
The following chapters of a projected treatise on Ethics were drafted at Edinburgh in the spring of 1879. They are unrevised, and must not be taken as representing, either as to matter or form, their author’s final thoughts; but they contain much that is essentially characteristic of his mind.
CHAPTER I
The problem of education is twofold: first to know, and then to utter. Every one who lives any semblance of an inner life thinks more nobly and profoundly than he speaks; and the best of teachers can impart only broken images of the truth which they perceive. Speech which goes from one to another between two natures, and, what is worse, between two experiences, is doubly relative. The speaker buries his meaning; it is for the hearer to dig it up again; and all speech, written or spoken, is in a dead language until it finds a willing and prepared hearer. Such, moreover, is the complexity of life, that when we condescend upon details in our advice, we may be sure we condescend on error; and the best of education is to throw out some magnanimous hints. No man was ever so poor that he could express all he has in him by words, looks, or actions; his true knowledge is eternally incommunicable, for it is a knowledge of himself; and his best wisdom comes to him by no process of the mind, but in a supreme self-dictation, which keeps varying from hour to hour in its dictates with the variation of events and circumstances.
A few men of picked nature, full of faith, courage, and contempt for others, try earnestly to set forth as much as they can grasp of this inner law; but the vast majority, when they come to advise the young, must be content to retail certain doctrines which have been already retailed to them in their own youth. Every generation has to educate another which it has brought upon the stage. People who readily accept the responsibility of parentship, having very different matters in their eye, are apt to feel rueful when that responsibility falls due. What are they to tell the child about life and conduct, subjects on which they have themselves so few and such confused opinions? Indeed, I do not know; the least said, perhaps, the soonest mended; and yet the child keeps asking, and the parent must find some words to say in his own defence. Where does he find them? and what are they when found?
As a matter of experience, and in nine hundred and ninety-nine cases out of a thousand, he will instil into his wide-eyed brat three bad things: the terror of public opinion, and, flowing from that as a fountain, the desire of wealth and applause. Besides these, or what might be deduced as corollaries from these, he will teach not much else of any effective value: some dim notions of divinity, perhaps, and book-keeping, and how to walk through a quadrille.
But, you may tell me, the young people are taught to be Christians. It may be want of penetration, but I have not yet been able to perceive it. As an honest man, whatever we teach, and be it good or evil, it is not the doctrine of Christ. What he taught (and in this he is like all other teachers worthy of the name) was not a code of rules, but a ruling spirit; not truths, but a spirit of truth; not views, but a view. What he showed us was an attitude of mind. Towards the many considerations on which conduct is built, each man stands in a certain relation. He takes life on a certain principle. He has a compass in his spirit which points in a certain direction. It is the attitude, the relation, the point of the compass, that is the whole body and gist of what he has to teach us; in this, the details are comprehended; out of this the specific precepts issue, and by this, and this only, can they be explained and applied. And thus, to learn aright from any teacher, we must first of all, like a historical artist, think ourselves into sympathy with his position and, in the technical phrase, create his character. A historian confronted with some ambiguous politician, or an actor charged with a part, have but one pre-occupation; they must search all round and upon every side, and grope for some central conception which is to explain and justify the most extreme details; until that is found, the politician is an enigma, or perhaps a quack, and the part a tissue of fustian sentiment and big words; but once that is found, all enters into a plan, a human nature appears, the politician or the stage-king is understood from point to point, from end to end. This is a degree of trouble which will be gladly taken by a very humble artist; but not even the terror of eternal fire can teach a business man to bend his imagination to such athletic efforts. Yet without this, all is vain; until we understand the whole, we shall understand none of the parts; and otherwise we have no more than broken images and scattered words; the meaning remains buried; and the language in which our prophet speaks to us is a dead language in our ears.
Take a few of Christ’s sayings and compare them with our current doctrines.
‘Ye cannot,’ he says, ‘serve God and Mammon.’ Cannot? And our whole system is to teach us how we can!
‘The children of this world are wiser in their generation than the children of light.’ Are they? I had been led to understand the reverse: that the Christian merchant, for example, prospered exceedingly in his affairs; that honesty was the best policy; that an author of repute had written a conclusive treatise ‘How to make the best of both worlds.’ Of both worlds indeed! Which am I to believe then – Christ or the author of repute?
‘Take no thought for the morrow.’ Ask the Successful Merchant; interrogate your own heart; and you will have to admit that this is not only a silly but an immoral position. All we believe, all we hope, all we honour in ourselves or our contemporaries, stands condemned in this one sentence, or, if you take the other view, condemns the sentence as unwise and inhumane. We are not then of the ‘same mind that was in Christ.’ We disagree with Christ. Either Christ meant nothing, or else he or we must be in the wrong. Well says Thoreau, speaking of some texts from the New Testament, and finding a strange echo of another style which the reader may recognise: ‘Let but one of these sentences be rightly read from any pulpit in the land, and there would not be left one stone of that meeting-house upon another.’
It may be objected that these are what are called ‘hard sayings’; and that a man, or an education, may be very sufficiently Christian although it leave some of these sayings upon one side. But this is a very gross delusion. Although truth is difficult to state, it is both easy and agreeable to receive, and the mind runs out to meet it ere the phrase be done. The universe, in relation to what any man can say of it, is plain, patent and staringly comprehensible. In itself, it is a great and travailing ocean, unsounded, unvoyageable, an eternal mystery to man; or, let us say, it is a monstrous and impassable mountain, one side of which, and a few near slopes and foothills, we can dimly study with these mortal eyes. But what any man can say of it, even in his highest utterance, must have relation to this little and plain corner, which is no less visible to us than to him. We are looking on the same map; it will go hard if we cannot follow the demonstration. The longest and most abstruse flight of a philosopher becomes clear and shallow, in the flash of a moment, when we suddenly perceive the aspect and drift of his intention. The longest argument is but a finger pointed; once we get our own finger rightly parallel, and we see what the man meant, whether it be a new star or an old street-lamp. And briefly, if a saying is hard to understand, it is because we are thinking of something else.
But to be a true disciple is to think of the same things as our prophet, and to think of different things in the same order. To be of the same mind with another is to see all things in the same perspective; it is not to agree in a few indifferent matters near at hand and not much debated; it is to follow him in his farthest flights, to see the force of his hyperboles, to stand so exactly in the centre of his vision that whatever he may express, your eyes will light at once on the original, that whatever he may see to declare, your mind will at once accept. You do not belong to the school of any philosopher, because you agree with him that theft is, on the whole, objectionable, or that the sun is overhead at noon. It is by the hard sayings that discipleship is tested. We are all agreed about the middling and indifferent parts of knowledge and morality; even the most soaring spirits too often take them tamely upon trust. But the man, the philosopher or the moralist, does not stand upon these chance adhesions; and the purpose of any system looks towards those extreme points where it steps valiantly beyond tradition and returns with some covert hint of things outside. Then only can you be certain that the words are not words of course, nor mere echoes of the past; then only are you sure that if he be indicating anything at all, it is a star and not a street-lamp; then only do you touch the heart of the mystery, since it was for these