2008-05-28

notes from underground - fyodor dostoyevsky

Some thoughts regarding rationalism, determinism, free will, human character, etc. that I found interesting and thought provoking...

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But these are all golden dreams. Oh, tell me, who first declared, who first proclaimed, that man only does nasty things because he does not know his own real interests; and that if he were enlightened, if his eyes were opened to his real normal interests, man would at once cease to do nasty things, would at once become good and noble because, being enlightened and understanding his real advantage, he would see his own advantage in the good and nothing else, and we all know that not a single man can knowingly act to his own disadvantage. Consequently, so to say, he would begin doing good through necessity. Oh, the babe! Oh, the pure, innocent child! Why, in the first place, when in all these thousands of years has there ever been a time when man has acted only for his own advantage? What is to be done with the millions of facts that bear witness that men, knowingly, that is, fully understanding their real advantages, have left them in the background and have rushed headlong on another path, to risk, to chance, compelled to this course by nobody and by nothing, but, as it were, precisely because they did not want the beaten track, and stubbornly, wilfully, went off on another difficult, absurd way seeking it almost in the darkness. After all, it means that this stubbornness and willfulness were more pleasant to them than any advantage. Advantage! What is advantage? And will you take it upon yourself to define with perfect accuracy in exactly what the advantage of man consists of? And what if it so happens that a man's advantage sometimes not only may, but even must, consist exactly in his desiring under certain conditions what is harmful to himself and not what is advantageous. And if so, if there can be such a condition then the whole principle becomes worthless. What do you think - are there such cases? You laugh; laugh away, gentlemen, so long as you answer me: have man's advantages been calculated with perfect certainty? Are there not some which not only have been included but cannot possibly be included under any classification? After all, you, gentlemen, so far as I know, have taken your whole register of human advantages from the average of statistical figures and scientific-economic formulas. After all, your advantages are prosperity, wealth, freedom, peace - and so on, and so on. So that a man who, for instance, would openly and knowingly oppose that whole list would, to your thinking, and indeed to mine too, of course, be an obscurantist or an absolute madman, would he not? But, after all, here is something amazing: why does it happen that all these statisticians, sages and lovers of humanity, when they calculate human advantages invariably leave one out? They don't even take it into their calculation in the form in which it should be taken, and the whole reckoning depends upon that. There would be no great harm to take it, this advantage, and to add it to the list. But the trouble is, that this strange advantage does not fall under any classification and does not figure in any list. For instance, I have a friend. Bah, gentlemen! But after all he is your friend too; and indeed there is no one, no one, to whom he is not a friend! When he prepares for any undertaking this gentleman immediately explains to you, pompously and clearly, exactly how he must act in accordance with the laws of reason and truth. What is more, he will talk to you with excitement and passion of the real normal interests of man; with irony he will reproach the short-sighted fools who do not understand their own advantage, for the true significance of virtue; and, withing a quarter of an hour, without any sudden outside provocation, but precisely through that something internal which is stronger than all his advantages, he will go off on quite a different tack - that is, act directly opposite to what he has just been saying himself, in opposition to the laws of reason, in opposition to his own advantage - in fact, in opposition to everything. I warn you that my friend is a compound personality, and therefore it is somehow difficult to blame him as an individual. The fact is, gentlemen, it seems that something that is dearer to almost every man than his greatest advantages must really exist, or (not to be illogical) there is one most advantageous advantage (the very one omitted of which we spoke just now) which is more important and more advantageous than all other advantages, for which, if necessary, a man is ready to act in opposition to all laws, that is, in opposition to reason, honor, peace, prosperity - in short, in opposition to all those wonderful and useful things if only he can attain that fundamental, most advantageous advantage which is dearer to him than all.

"Well, but it is still advantage just the same," you will retort. But excuse me, I'll make the point clear, and it is not a case of a play on words, but what really matters is that this advantage is remarkable from the very fact that it breaks down all our classifications, and continually shatters all the systems evolved by lovers of mankind for the happiness of mankind. In short, it interferes with everything. But before I mention this advantage to you, I want to compromise myself personally, and therefore I boldly declare that all these fine systems - all these theories for explaining to mankind its real normal interests, so that inevitably striving to obtain these interests, it may at once become good and noble - are, in my opinion, so far, mere logical exercises! Yes, logical exercises. After all, to maintain even this theory of the regeneration of mankind by means of its own advantage, is, after all, to my mind almost the same thing as - as to claim, for instance, with Buckle, that through civilization mankind becomes softer, and consequently less bloodthirsty, and less fitted for warfare. Logically it does not seem to follow from his arguments. But man is so fond of systems and abstract deductions that he is ready to distort the truth intentionally, he is ready to deny what he can see and hear to justify his logic. I take this example because it is the most glaring instance of it. Only look about you: blood is being spilled in streams, and in the merriest way, as though it were champagne. Take the whole of the nineteenth century in which Buckle lived. Take Napoleon - both the Great and the present one. Take North America - the eternal union. Take farcical Schleswig-Holstein. And what is it that civilization softens in us? Civilization only produces a greater variety of sensations in man - and absolutely nothing more. And through the development of this variety, man may even come to find enjoyment in bloodshed. After all, it has already happened to him. Have you noticed that the subtlest slaughters have almost always been the most civilized gentlemen, to whom the various Attilas and Stenka Razins could never hold a candle, and if they are not so conspicuous as the Attilas and Stenka Razins it is precisely because they are so often met with, are so ordinary and have become so familiar to us. In any case if civilization has not made man more bloodthirsty, it has at least made him more abominably, more loathsomely bloodthirsty than before. Formerly he saw justice in bloodshed and with his conscience at peace exterminated whomever he thought he should. And now while we consider bloodshed an abomination, we nevertheless engage in this abomination and even more than ever before. Which is worse? Decide that for yourselves. It is said that Cleopatra (pardon the example from Roman history) was fond of sticking gold pins into her slave-girls' breasts and derived enjoyment from their screams and writhing. You will say that that occurred in comparatively barbarous times; that these are barbarous times too, because (also comparatively speaking) pins are stuck in even now; that even though man has now learned to see more clearly occasionally than in barbarous times, he is still far from having accustomed himself to act as reason and science would dictate. But all the same you are fully convinced that he will inevitably accustom himself to it when he gets completely rid of certain old bad habits, and when common sense and science have completely re-educated human nature and turned it in a normal direction. You are confident that man will then refrain from erring intentionally, and will, so to say, willy-nilly, not want to set his will against his normal interests. More than that: then, you say, science itself will teach man (though to my mind that is a luxury) that he does not really have either caprice or will of his own and that he has never had it, and that he himself is something like a piano key or an organ stop, and that, moreover, laws of nature exist in this world, so that everything he does is not done by his will at all, but is done by itself, according to the laws of nature. Consequently we have only to discover these laws of nature, and man will no longer be responsible for his actions and life will become exceedingly easy for him. All human actions will then, of course, be tabulated according to these laws, mathematically, like tables of logarithms up to 108,000, and entered in a table; or, better still, there would be published certain edifying works like the present encyclopedic lexicons, in which everything will be so clearly calculated and designated that there will be no more incidents or adventures in the world.

Then - it is still you speaking - new economic relations will be established, all ready-made and computed with mathematical exactitude, so that every possible question will vanish in a twinkling, simply because every possible answer to it will be provided. Then the crystal palace will be built. Then - well, in short, those will be halcyon days. Of course there is no guaranteeing (this is my comment now) that it will not be, for instance, terribly boring then (for what will one have to do when everything is calculated according to the table?) but on the other hand everything will be extraordinarily rational. Of course boredom may lead you to anything. After all, boredom even sets one to sticking gold pins into people, but all that would not matter. What is bad (this is my comment again) is that for all I know people will be thankful for the gold pins then. After all, man is stupid, phenomenally stupid. Or rather he is not stupid at all, but he is so ungrateful that you could not find another like him in all creation. After all, it would not surprise me in the least, if, for instance, suddenly for no reason at all, general rationalism in the midst of the future, a gentleman with an ignoble, or rather with a reactionary and ironical, countenance were to arise and, putting his arms akimbo, say to us all: "What do you think, gentlemen, hadn't we better kick over all that rationalism at one blow, scatter it to the winds, just to send these logarithms to the devil, adn to let us live once more according to our own foolish will!" That again would not matter; but what is annoying is that after all he would be sure to find followers - such is the nature of man. And all that for the most foolish reason, which, one would think, was hardly worth mentioning: that is, that man everywhere and always, whoever he may be, has preferred to act as he wished and not in the least as his reason and advantage dictated. Why, one may choose what is contrary to one's own interests, and sometimes one positively ought (that is my own idea). One's own free unfettered choice, one's own fancy, however wild it may be, one's own fancy worked up at times to frenzy - why that is the very "most advantageous advantage" which we have overlooked, which comes under no classification and through which all systems and theories are continually being sent to the devil. And how do these sages know that man must necessarily need a rationally advantageous choice? What man needs is simply independent choice, whatever that independence may cost and wherever it may lead. Well, choice, after all, the devil only knows...

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