Philosophy, then, to return to the subject, can never replace religion; revolutionaries are not apostles, although the apostles may have been revolutionaries. To save from the outside to the inside—and by the outside I understand also the intelligence relatively to the will—is an error and danger. The negative part of the humanist’s work is good; it will strip Christianity of an outer shell, which has become superfluous; but Ruge and Feuerbach cannot save humanity. She must have her saints and her heroes to complete the work of her philosophers. Science is the power of man, and love his strength; man becomes man only by the intelligence, but he is man only by the heart. Knowledge, love, power—there is the complete life.
June 16, 1851.—This evening I walked up and down on the Pont des Bergues, under a clear, moonless heaven delighting in the freshness of the water, streaked with light from the two quays, and glimmering under the twinkling stars. Meeting all these different groups of young people, families, couples and children, who were returning to their homes, to their garrets or their drawing-rooms, singing or talking as they went, I felt a movement of sympathy for all these passers-by; my eyes and ears became those of a poet or a painter; while even one’s mere kindly curiosity seems to bring with it a joy in living and in seeing others live.
August 15, 1851.—To know how to be ready, a great thing, a precious gift, and one that implies calculation, grasp and decision. To be always ready a man must be able to cut a knot, for everything cannot be untied; he must know how to disengage what is essential from the detail in which it is enwrapped, for everything cannot be equally considered; in a word, he must be able to simplify his duties, his business, and his life. To know how to be ready, is to know how to start.
It is astonishing how all of us are generally cumbered up with the thousand and one hindrances and duties which are not such, but which nevertheless wind us about with their spider threads and fetter the movement of our wings. It is the lack of order which makes us slaves; the confusion of to-day discounts the freedom of to-morrow.
Confusion is the enemy of all comfort, and confusion is born of procrastination. To know how to be ready we must be able to finish. Nothing is done but what is finished. The things which we leave dragging behind us will start up again later on before us and harass our path. Let each day take thought for what concerns it, liquidate its own affairs and respect the day which is to follow, and then we shall be always ready. To know how to be ready is at bottom to know how to die.
September 2, 1851.—Read the work of Tocqueville (“De la Democratie en Amérique.”) My impression is as yet a mixed one. A fine book, but I feel in it a little too much imitation of Montesquieu. This abstract, piquant, sententious style, too, is a little dry, over-refined and monotonous. It has too much cleverness and not enough imagination. It makes one think, more than it charms, and though really serious, it seems flippant. His method of splitting up a thought, of illuminating a subject by successive facets, has serious inconveniences. We see the details too clearly, to the detriment of the whole. A multitude of sparks gives but a poor light. Nevertheless, the author is evidently a ripe and penetrating intelligence, who takes a comprehensive view of his subject, while at the same time possessing a power of acute and exhaustive analysis.
September 6th.—Tocqueville’s book has on the whole a calming effect upon the mind, but it leaves a certain sense of disgust behind. It makes one realize the necessity of what is happening around us and the inevitableness of the goal prepared for us; but it also makes it plain that the era of mediocrity in everything is beginning, and mediocrity freezes all desire. Equality engenders uniformity, and it is by sacrificing what is excellent, remarkable, and extraordinary that we get rid of what is bad. The whole becomes less barbarous, and at the same time more vulgar.
The age of great men is going; the epoch of the ant-hill, of life in multiplicity, is beginning. The century of individualism, if abstract equality triumphs, runs a great risk of seeing no more true individuals. By continual leveling and division of labor, society will become everything and man nothing.
As the floor of valleys is raised by the denudation and washing down of the mountains, what is average will rise at the expense of what is great. The exceptional will disappear. A plateau with fewer and fewer undulations, without contrasts and without oppositions, such will be the aspect of human society. The statistician will register a growing progress, and the moralist a gradual decline: on the one hand, a progress of things; on the other, a decline of souls. The useful will take the place of the beautiful, industry of art, political economy of religion, and arithmetic of poetry. The spleen will become the malady of a leveling age.
Is this indeed the fate reserved for the democratic era? May not the general well-being be purchased too dearly at such a price? The creative force which in the beginning we see forever tending to produce and multiply differences, will it afterward retrace its steps and obliterate them one by one? And equality, which in the dawn of existence is mere inertia, torpor, and death, is it to become at last the natural form of life? Or rather, above the economic and political equality to which the socialist and non-socialist democracy aspires, taking it too often for the term of its efforts, will there not arise a new kingdom of mind, a church of refuge, a republic of souls, in which, far beyond the region of mere right and sordid utility, beauty, devotion, holiness, heroism, enthusiasm, the extraordinary, the infinite, shall have a worship and an abiding city? Utilitarian materialism, barren well-being, the idolatry of the flesh and of the “I,” of the temporal and of mammon, are they to be the goal if our efforts, the final recompense promised to the labors of our race? I do not believe it. The ideal of humanity is something different and higher.
But the animal in us must be satisfied first, and we must first banish from among us all suffering which is superfluous and has its origin in social arrangements, before we can return to spiritual goods.
September 7, 1851. (Aix).—It is ten o’clock at night. A strange and mystic moonlight, with a fresh breeze and a sky crossed by a few wandering clouds, makes our terrace delightful. These pale and gentle rays shed from the zenith a subdued and penetrating peace; it is like the calm joy or the pensive smile of experience, combined with a certain stoic strength. The stars shine, the leaves tremble in the silver light. Not a sound in all the landscape; great gulfs of shadow under the green alleys and at the corners of the steps. Everything is secret, solemn, mysterious.
O night hours, hours of silence and solitude! with you are grace and melancholy; you sadden and you console. You speak to us of all that has passed away, and of all that must still die, but you say to us, “courage!” and you promise us rest.
November 9, 1851. (Sunday).—At the church of St. Gervais, a second sermon from Adolphe Monod, less grandiose perhaps but almost more original, and to me more edifying than that of last Sunday. The subject was St. Paul or the active life, his former one having been St. John or the inner life, of the Christian. I felt the golden spell of eloquence: I found myself hanging on the lips of the orator, fascinated by his boldness, his grace, his energy, and his art, his sincerity, and his talent; and it was borne in upon me that for some men difficulties are a source of inspiration, so that what would make others stumble is for them the occasion of their highest triumphs. He made St. Paul cry during an hour and a half; he made an old nurse of him, he hunted up his old cloak, his prescriptions of water and wine to Timothy, the canvas that he mended, his friend Tychicus, in short, all that could raise a smile; and from it he drew the most unfailing pathos, the most austere and penetrating lessons. He made the whole St. Paul, martyr, apostle and man, his grief, his charities, his tenderness, live again before us, and this with a grandeur, an unction, a warmth of reality, such as I had never seen equaled.
How stirring is such an apotheosis of pain in our century of comfort, when shepherds and sheep alike sink benumbed in Capuan languors, such an apotheosis of ardent charity in a time of coldness and indifference toward souls, such an apotheosis of a human, natural, inbred Christianity, in an age, when some put it, so to speak, above man, and others below man! Finally, as a peroration, he dwelt upon the necessity for a new people, for a stronger generation, if the world is to be saved from the tempests which threaten it. “People of God, awake! Sow in tears, that ye may reap in triumph!” What a study is such a sermon! I felt all the extraordinary literary skill of it, while my eyes were still dim with tears. Diction, composition, similes, all is instructive and precious to remember. I was astonished, shaken, taken hold of.
November 18, 1851.—The energetic subjectivity, which has faith in itself, which does not fear to be something particular and definite without any consciousness or shame of its subjective illusion, is unknown to me. I am, so far as the intellectual order is concerned, essentially objective, and my distinctive speciality, is to be able to place myself in all points of view, to see through all eyes, to emancipate myself, that is to say, from the individual prison. Hence aptitude for theory and irresolution in practice; hence critical talent and difficulty in spontaneous production. Hence, also, a continuous uncertainty of conviction and opinion, so long as my aptitude remained mere instinct; but now that it is conscious and possesses itself, it is able to conclude and affirm in its turn, so that, after having brought disquiet, it now brings peace. It says: “There is no repose for the mind except in the absolute; for feeling, except in the infinite; for the soul, except in the divine.” Nothing finite is true, is interesting, or worthy to fix my attention. All that is particular is exclusive, and all that is exclusive, repels me. There is nothing non-exclusive but the All; my end is communion with Being through the whole of Being. Then, in the light of the absolute, every idea becomes worth studying; in that of the infinite, every existence worth respecting; in that of the divine, every creature worth loving.
December 2, 1851.—Let mystery have its place in you; do not be always turning up your whole soil with the plowshare of self-examination, but leave a little fallow corner in your heart ready for any seed the winds may bring, and reserve a nook of shadow for the passing bird; keep a place in your heart for the unexpected guests, an altar for the unknown God. Then if a bird sing among your branches, do not be too eager to tame it. If you are conscious of something new—thought or feeling, wakening in the depths of your being—do not be in a hurry to let in light upon it, to look at it; let the springing germ have the protection of being forgotten, hedge it round with quiet, and do not break in upon its darkness; let it take shape and grow, and not a word of your happiness to any one! Sacred work of nature as it is, all conception should be enwrapped by the triple veil of modesty, silence and night.
Kindness is the principle of tact, and respect for others the first condition of savoir-vivre.
He who is silent is forgotten; he who abstains is taken at his word; he who does not advance, falls back; he who stops is overwhelmed, distanced, crushed; he who ceases to grow greater becomes smaller; he who leaves off, gives up; the stationary condition is the beginning of the end—it is the terrible symptom which precedes death. To live, is to achieve a perpetual triumph; it is to assert one’s self against destruction, against sickness, against the annulling and dispersion of one’s physical and moral being. It is to will without ceasing, or rather to refresh one’s will day by day.
It is not history which teaches conscience to be honest; it is the conscience which educates history. Fact is corrupting, it is we who correct it by the persistence of our ideal. The soul moralizes the past in order not to be demoralized by it. Like the alchemists of the middle ages, she finds in the crucible of experience only the gold that she herself has poured into it.
February 1, 1852. (Sunday).—Passed the afternoon in reading the Monologues of Schleiermacher. This little book made an impression on me almost as deep as it did twelve years ago, when I read it for the first time. It replunged me into the inner world, to which I return with joy whenever I may have forsaken it. I was able besides, to measure my progress since then by the transparency of all the thoughts to me, and by the freedom with which I entered into and judged the point of view.
It is great, powerful, profound, but there is still pride in it, and even selfishness. For the center of the universe is still the self, the great Ich of Fichte. The tameless liberty, the divine dignity of the individual spirit, expanding till it admits neither any limit nor anything foreign to itself, and conscious of a strength instinct with creative force, such is the point of view of the Monologues.
The inner life in its enfranchisement from time, in its double end, the realization of the species and of the individuality, in its proud dominion over all hostile circumstances, in its prophetic certainty of the future, in its immortal youth, such is their theme. Through them we are enabled to enter into a life of monumental interest, wholly original and beyond the influence of anything exterior, an astonishing example of the autonomy of the ego, an imposing type of character, Zeno and Fichte in one. But still the motive power of this life is not religious; it is rather moral and philosophic. I see in it not so much a magnificent model to imitate as a precious subject of study. This ideal of a liberty, absolute, indefeasible, inviolable, respecting itself above all, disdaining the visible and the universe, and developing itself after its own laws alone, is also the ideal of Emerson, the stoic of a young America. According to it, man finds his joy in himself, and, safe in the inaccessible sanctuary, of his personal consciousness, becomes almost a god. [Footnote: Compare Clough’s lines:
He is himself principle, motive, and end of his own destiny; he is himself, and that is enough for him. This superb triumph of life is not far from being a sort of impiety, or at least a displacement of adoration. By the mere fact that it does away with humility, such a superhuman point of view becomes dangerous; it is the very temptation to which the first man succumbed, that of becoming his own master by becoming like unto the Elohim. Here then the heroism of the philosopher approaches temerity, and the Monologues are therefore open to three reproaches: Ontologically, the position of man in the spiritual universe is wrongly indicated; the individual soul, not being unique and not springing from itself, can it be conceived without God? Psychologically, the force of spontaneity in the ego is allowed a dominion too exclusive of any other. As a fact, it is not everything in man. Morally, evil is scarcely named, and conflict, the condition of true peace, is left out of count. So that the peace described in the Monologues is neither a conquest by man nor a grace from heaven; it is rather a stroke of good fortune.
February 2d.—Still the Monologues. Critically I defended myself enough against them yesterday; I may abandon myself now, without scruple and without danger, to the admiration and the sympathy with which they inspire me. This life so proudly independent, this sovereign conception of human dignity, this actual possession of the universe and the infinite, this perfect emancipation from all which passes, this calm sense of strength and superiority, this invincible energy of will, this infallible clearness of self-vision, this autocracy of the consciousness which is its own master, all these decisive marks of a royal personality of a nature Olympian, profound, complete, harmonious, penetrate the mind with joy and heart with gratitude. What a life! what a man! These glimpses into the inner regions of a great soul do one good. Contact of this kind strengthens, restores, refreshes. Courage returns as we gaze; when we see what has been, we doubt no more that it can be again. At the sight of a man we too say to ourselves, let us also be men.