by Unknown
That the world contains many pessimists at the present moment is true. There have always been many pessimists whenever there have been many people whose income has diminished. Mr Krutch, it is true, is an American, and American incomes, on the whole, have been increased by the War, but throughout the Continent of Europe the intellectual classes have suffered terribly, while the War itself gave everyone a sense of instability. Such social causes have a great deal more to do with the mood of an epoch than has its’ theory as to the nature of the world. Few ages have been more despairing than the thirteenth century, although that faith which Mr Krutch so regrets was then firmly entertained by everyone except the Emperor and a few great Italian nobles. Thus Roger Bacon says: ‘For more sins reign in these days of ours than in any past age, and sin is incompatible with wisdom. Let us see all conditions in the world, and consider them diligently everywhere: we shall find boundless corruption, and first of all in the Head … Lechery dishonours the whole court, and gluttony is lord of all … If then this is done in the Head, how is it in the members? See the prelates: how they hunt after money and neglect the cure of souls … Let us consider the Religious Orders: I exclude none from what I say. See how they are fallen, one and all, from their right state; and the new Orders (of Friars) are already horribly decayed from their first dignity. The whole clergy is intent upon pride, lechery, and avarice: and wheresoever clerks are gathered together, as at Paris and Oxford, they scandalise the whole laity with their wars and quarrels and other vices … None care what is done, or how, by hook or by crook, provided only that each can fulfil his lust.’ Concerning the pagan sages of antiquity, he says: ‘Their lives were beyond all comparison better than ours, both in all decency and in contempt of the world, with all its delights and riches and honours; as all men may read in the works of Aristotle. Seneca, Tully. Avicenna, Alfarabius, Plato, Socrates, and others; and so it was that they attained to the secrets of wisdom and found out all knowledge.’ Roger Bacon’s opinion was that of all his literary contemporaries, not one of whom liked the age in which he found himself. I do not for a moment believe that this pessimism had any metaphysical cause. Its causes were war, poverty, and violence.
One of Mr Krutch’s most pathetic chapters deals with the subject of love. It appears that the Victorians thought very highly of it, but that we with our modern sophistication have come to see through it.
‘For the more skeptical of the Victorians, love performed some of the functions of the God whom they had lost. Faced with it, many of even the most hard-headed turned, for the moment; mystical. They found themselves in the presence of something which awoke in them that sense of reverence which nothing else claimed, and something to which they felt, even in the very depth of their being, that an unquestioning loyalty was due. For them love, like God, demanded all sacrifices; but like Him, also, it rewarded the believer by investing all the phenomena of life with a meaning not yet analysed away. We have grown used - more than they - to a Godless universe, but we are not yet accustomed to one which is loveless as well, and only when we have so become shall we realise what atheism really means.’
It is curious how different the Victorian age looks to the young of our time from what it seemed when one was living in it. I remember two old ladies both typical of certain aspects of the period, whom I knew well in my youth. One was a Puritan, and the other a Voltairean. The former regretted that so much poetry deals with love, which, she maintained, is an uninteresting subject. The latter remarked :
‘Nobody can say anything against me, but I always say that it is not so bad to break the seventh commandment as the sixth, because at any rate it requires the consent of the other party.’
Neither of these views was quite like what Mr Krutch presents as typically Victorian. His ideas are derived evidently from certain writers who were by no means in harmony with their environment. The best example, I suppose, is Robert Browning. I cannot, however, resist the conviction that there is something stuffy about love as he conceived it.
God be thanked, the meanest of His creatures
Boasts two soul-sides, one to face the world with,
One to show a woman when he loves her!
This assumes that combativeness is the only possible attitude towards the world at large. Why? Because the world is cruel, Browning would say. Because it will not accept you at your own valuation, we should say. A couple may form, as the Brownings did, a mutual admiration society. It is very pleasant to have someone at hand who is sure to praise your work, whether it deserves it or not. And Browning undoubtedly felt that he was a fine, manly fellow when he denounced Fitzgerald in no measured terms for having dared not to admire Aurora Leigh. I cannot feel that this complete suspension of the critical faculty on both sides is really admirable. It is bound up with fear and with the desire to find a refuge from the cold blasts of impartial criticism. Many old bachelors learn to derive the same satisfaction from their own fireside.
I lived too long myself in the Victorian age to be a modern according to Mr Krutch’s standards. I have by no means lost my belief in love, but the kind of love that I can believe in is not the kind that the Victorians admired; it is adventurous and open-eyed, and, while it gives knowledge of good, it does not involve forgetfulness of evil, nor does it pretend to be sanctified or holy. The attribution of these qualities to the kind of love that was admired was an outcome of the sex taboo. The Victorian was profoundly convinced that most sex is evil, and had to attach exaggerated adjectives to the kind of which he could approve. There was more sex hunger than there is now, and this no doubt caused people to exaggerate the importance of sex just as the ascetics have always done. We are at the present day passing through a somewhat confused period, when many people have thrown over the old standards without acquiring new ones. This leads them into various troubles, and as their unconscious usually still believes in the old standards, the troubles, when they come, produce despair, remorse, and cynicism. I do not think the number of people to whom this happens is very large, but they are among the most vocal people of our time. I believe that if one took the average of well-to-do young people in our day and in the Victorian epoch, one would find that there is now a great deal more happiness in connection with love, and a great deal more genuine belief in the value of love than there was sixty years ago. The reasons which lead certain persons to cynicism are connected with the tyranny of the old ideals over the unconscious, and with the absence of a rational ethic by which present-day people can regulate their conduct. The cure lies not in lamentation and nostalgia for the past, but in a more courageous acceptance of the modern outlook and a determination to root out nominally discarded superstitions from an their obscure hiding places.
To say shortly why one values love is not easy; nevertheless, I will make the attempt. Love is to be valued in the first instance - and this, though not its greatest value, is essential to all the rest - as in itself a source of delight.
Oh Love! they wrong thee much
That say thy sweet is bitter,
When thy rich fruit is such
As nothing can be sweeter.
The anonymous author of these lines was not seeking a solution for atheism, or a key to the universe; he was merely enjoying himself. And not only is love a source of delight, but its absence is a source of pain.
In the second place, love is to be valued because it enhances all the best pleasures, such as music, and sunrise in mountains, and the sea under the full moon. A man who has never enjoyed beautiful things in the company of a woman whom he loved has not experienced to the full the magic power of which such things are capable.
Again, love is able to break down the hard shell of the ego, since it is a form of biological cooperation in which the emotions of each are necessary to the fulfilment of the other’s instinctive purposes. There have been in the world at various times various solitary philosophies, some very noble, some less so. The Stoics and the early Christians believed that a man could realise the highest good of which huma
n life is capable by means of his own will alone, or at any rate without human aid; others again have regarded power as the end of life, and yet others mere personal pleasure. All these are solitary philosophies in the sense that the good is supposed to be something realisable in each separate person, not only in a larger or smaller society of persons. All such views, to my mind, are false, and not only in ethical theory, but as expressions of the better part of our instincts. Man depends upon cooperation, and has been provided by nature, somewhat inadequately, it is true, with the instinctive apparatus out of which the friendliness required for cooperation can spring. Love is the first and commonest form of emotion leading to cooperation, and those who have experienced love with any intensity will not be content with a philosophy that supposes their highest good to be independent of that of the person loved. In this respect parental feeling is even more powerful, but parental feeling at its best is the result of love between the parents. I do not pretend that love in its highest form is common, but I do maintain that in its highest form it reveals values which must otherwise remain unknown, and has itself a value which is untouched by scepticism, although sceptics who are incapable of it may falsely attribute their incapacity to their scepticism.
True love is a durable fire,
In the mind ever burning,
Never sick, never dead, never cold,
From itself never turning.
I come next to what Mr. Krutch has to say about tragedy. He contends, and in this I cannot but agree with him, that Ibsen’s Ghosts is inferior to King Leer. ‘No increased powers of expression, no greater gift for words, could have transformed lbsen into Shakespeare. The materials out of which the latter created his works - his conception of human dignity, his sense of the importance of human passions, his vision of the amplitude of human life - simply did not and could not exist for lbsen, as they did not and could not exist for his contemporaries. God and Man and Nature had all somehow dwindled in the course of the intervening centuries, not because the realistic creed of modern art led us to seek out mean people, but because this meanness of human life was somehow thrust upon us by the operation of that same process which led to the development of realistic theories of art by which our vision could be justified:’ It is undoubtedly the case that the old-fashioned kind of tragedy which dealt with princes and their sorrows is not suitable to our age, and when we try to treat in the same manner the sorrows of an obscure individual the effect is not the same. The reason for this is not, however, any deterioration in our outlook on life, but quite the reverse. It is due to the fact that we can no longer regard certain individuals as the great ones of the earth, who have a right to tragic passions, while all the rest must merely drudge and toil to produce the magnificence of those few. Shakespeare says:
When beggars die, there are no comets seen;
The heavens themselves blaze forth the death of princes.
In Shakespeare’s day this sentiment, if not literally believed, at least expressed an outlook which was practically universal and most profoundly accepted by Shakespeare himself. Consequently the death of Cinna the poet is comic, whereas the deaths of Caesar, Brutus and Cassius are tragic. The cosmic significance of an individual death is lost to us because we have become democratic, not only in outward forms, but in our inmost convictions. High tragedy in the present day, therefore, has to concern itself rather with the community than with the individual.
I would give as an example of what I mean Ernst Toller’s Massemensch. I do not maintain that this work is as good as the best that has been done in the best ages in the past, but I do maintain that it is justly comparable; it is noble, profound and actual, concerned with heroic action, and ‘purging the reader through pity and terror’, as Aristotle said it should. There are as yet few examples of this modern kind of tragedy, since the old technique and the old traditions have to be abandoned without being replaced by mere educated commonplace. To write tragedy, a man must feel tragedy. To feel tragedy, a man must be aware of the world in which he lives, not only with his mind, but with his blood and sinews. Mr Krutch talks throughout his book at intervals about despair, and one is touched by his heroic acceptance of a bleak world, but the bleakness is due to the fact that he and most literary men have not yet learnt to feel the old emotions in response to new stimuli. The stimuli exist, but not in literary coteries. Literary coteries have no vital contact with the life of the community, and such contact is necessary if men’s feelings are to have the seriousness and depth within which both tragedy and true happiness proceed.
To all the talented young men who wander about feeling that there is nothing in the world for them to do, I should say: ‘Give up trying to write, and, instead, try not to write. Go out into the world; become a pirate, a king in Borneo, a labourer in Soviet Russia; give yourself an existence in which the satisfaction of elementary physical needs will occupy all your energies.’ I do not recommend this course of action to everyone, but only to those who suffer from the disease which Mr Krutch diagnoses. I believe that, after some years of such an existence, the ex-intellectual will find that in spite of his efforts he can no longer refrain from writing, and when this time comes his writing will not seem to him futile.
Chapter 3: Competition
If you ask any man in America, or any man in business in England, what it is that most interferes with his enjoyment of existence, he will say: ‘The struggle for life.’ He will say this in all sincerity; he will believe it. In a certain sense it is true; yet in another, and that a very important sense, it is profoundly false. The struggle for life is a thing which does, of course, occur. It may occur to any of us if we are unfortunate. It occurred, for example, to Conrad’s hero Falk, who found himself on a derelict ship, one of the two men among the crew who were possessed of fire-arms, with nothing to eat but the other men, When the two men had finished the meals upon which they could agree, a true struggle for life began. Falk won, but was ever after a vegetarian.
Now that is not what the businessman means when he speaks of the ‘struggle for life’. It is an inaccurate phrase which he has picked up in order to give dignity to something essentially trivial. Ask him how many men he has known in his class of life who have died of hunger. Ask him what happened to his friends after they had been ruined. Everybody knows that a businessman who has been ruined is better off so far as material comforts are concerned than a man who has never been rich enough to have the chance of being ruined. What people mean, therefore, by the struggle for life is really the struggle for success. What people fear when they engage in the struggle is not that they will fail to get their breakfast next morning, but that they will fail to outshine their neighbours.
It is very singular how little men seem to realise that they are not caught in the grip of a mechanism from which there is no escape, but that the treadmill is one upon which they remain merely because they have not noticed that it fails to take them up to a higher level. I am thinking, of course, of men in higher walks of business, men who already have a good income and could, if they chose, live on what they have. To do so would seem to them shameful, like deserting from the army in the face of the enemy, though if you ask them what public cause they are serving by their work, they will be at a loss to reply as soon as they have run through the platitudes to be found in the adverdsements of the strenuous life.
Consider the life of such a man. He has, we may suppose, a charming house, a charming wife, and charming children. He wakes up early in the morning while they are still asleep and hurries off to his office. There it is his duty to display the qualities of a great executive; he cultivates a firm jaw, a decisive manner of speech, and an air of sagacious reserve calculated to impress everybody except the office boy. He dictates letters, converses with various important persons on the ‘phone, studies the market, and presently has lunch with some person with whom he is conducting or hoping to conduct a deal. The same sort of thing goes on all the afternoon. He arrives home, tired, just in time to dress for dinner. At dinner h
e and a number of other tired men have to pretend to enjoy the company of ladies who have no occasion to feel tired yet. How many hours it may take the poor man to escape it is impossible to foresee. At last he sleeps, and for a few hours the tension is relaxed.
The working life of this man has the psychology of a hundred-yards race, but as the race upon which he is engaged is one whose only goal is the grave, the concentration, which is appropriate enough for a hundred yards, becomes in the end somewhat excessive.
What does he know about his children? On week-days he is at the office; on Sundays he is at the golf links. What does he know of his wife? When he leaves her in the morning, she is asleep. Throughout the evening he and she are engaged in social duties which prevent intimate conversation. He has probably no men friends who are important to him, although he has a number with whom he affects a geniality that he wishes he felt. Of springtime and harvest he knows only as they affect the market; foreign countries he has probably seen, but with eyes of utter boredom. Books seem to him futile, and music highbrow. Year by year he grows more lonely; his attention grows more concentrated and his life outside business more desiccated. I have seen the American of this type in later middle life, in Europe, with his wife and daughters. Evidently they had persuaded the poor fellow that it was time he took a holiday and gave his girls a chance to do the Old World. The mother and daughters in ecstasy surround him and call his attention to each new item that strikes them as characteristic. Paterfamilias, utterly weary, utterly bored, is wondering what they are doing in the office at this moment, or what is happening in the baseball world. His womenkind, in the end, give him up, and conclude that males are Philistines. It never dawns upon them that he is a victim to their greed; nor, indeed, is this quite the truth, any more than suttee is quite what it appeared to a European onlooker. Probably in nine cases out of ten the widow was a willing victim, prepared to be burnt for the sake of glory and because religion so ordained. The businessman’s religion and glory demand that he should make much money; therefore, like the Hindu widow, he suffers the torment gladly.