|
Main
- books.jibble.org
My Books
- IRC Hacks
Misc. Articles
- Meaning of Jibble
- M4 Su Doku
- Computer Scrapbooking
- Setting up Java
- Bootable Java
- Cookies in Java
- Dynamic Graphs
- Social Shakespeare
External Links
- Paul Mutton
- Jibble Photo Gallery
- Jibble Forums
- Google Landmarks
- Jibble Shop
- Free Books
- Intershot Ltd
|
books.jibble.org
Previous Page
| Next Page
Page 9
All such deepening of culture, and of creative spiritual activity, is a
personal matter. From this deepening and enriching of the inner life of
the individual proceeds creative spiritual activity, which attempts
spiritual tasks as an end in themselves, and which gradually builds up a
kingdom of truth and spiritual interest which immeasurably transcends
mere human standards. All these are historical facts of experience; the
socialistic system finds no place and no explanation for them, and
consequently it cannot be regarded as a sufficiently comprehensive
explanation of the problem. To a man who has once realised these
individual experiences, the merely human, socialistic system becomes
intolerable.
Again, if considerations of social utility limit creative activity, the
creations of such activity must be meagre in nature. Spiritual
creativeness is most fruitful when it is concerned with tasks that are
attempted for their intrinsic value, and is not fettered by the thought
of their usefulness to society.
It is, too, a dangerous thing to look for truth in the opinion of the
majority, for this is such a changing phenomenon that only a part, at
most, can be permanent truth. The course of history has taught us, too,
that great ideas have come to individuals and have been rejected by the
masses for long periods of time.
The immediate effect of the failure of socialism is the encouragement of
_individualism_, for indeed some of the arguments against the former are
arguments in favour of the latter. Individualism opens up a new life, a
life which is free, joyous, and unconventional.
But can individualism give a meaning and value to life as a whole? Man
cannot from his own resources produce a high ideal which compels him to
fight for higher development, and it is not possible for him from an
individualistic standpoint to regard himself as a manifestation of a
larger life. His whole life must be spent in the improvement of his own
condition. Even in the case of strongly marked personalities, they can
never get beyond themselves and their own subjective states, for they
must always live upon themselves, and eternally reflect upon their own
doings.
But such a view of life cannot satisfy man; he is a contemplative being,
and he must find some all-inclusive whole, of which he is a part. If he
fails to find it, life for him must become a blank, and he must fall a
prey to boredom and satiety. Man's life is not to be confined to his own
particular sphere, his life must extend far beyond that--he must concern
himself with the infinite in the universe; "He must view life--nay,
more, he must live it--in the light of this larger whole." A life based
upon individualism then, will seem, even in the case of strong
personalities, to be extremely narrow. How much more so will this be
true of the ordinary man, who takes little interest in his own
individuality, or pleasure in its development?
Thus it is that both forms of humanistic culture--socialism and
individualism--fail to give a real meaning to life. "Socialistic culture
directs itself chiefly to the outward conditions of life, but in care
for these it neglects life itself." Individualistic culture, on the
other hand, endeavours to deal with life itself, but fails to see life
as a whole, or as possessing any real inwardness.
Both types of culture are apt to deceive themselves in regard to their
own emptiness, because, unconsciously, they make more out of man than is
consistent with their assumptions. "They presuppose a spiritual
atmosphere as a setting for our human life and effort. In the one case,
this cementing of a union between individuals appears to set free the
springs of love and truth; in the other, each single unit seems to have
behind it the background of a spiritual world whose development is
fostered by means of its individual labour." In this way life acquires
in both cases a meaning, but it does so only by departing from both
positions, and taking up what is, at least partly, an idealistic
position.
The theories, too, can only be made really plausible by idealising man
to an unwarrantable extent. The socialist assumes that a change of
material surroundings will be immediately followed by a change in the
character of man, and that men will work happily together for the sake
of the community. The individualist asks us to believe that man is
naturally noble and highminded, and cares only for the higher and better
things. But experience, says Eucken, does not justify us in placing so
much faith in humanity. "Do we not see the great masses of our
population possessed by a passion that sweeps all before it, a reckless
spirit of aggressiveness, a disposition to lower all culture to the
level of their interests and comprehension--evincing the while a defiant
self-assertion? And on the side of individualism, what do we see? Paltry
meanness in abundance, embroidered selfishness, idle self-absorption,
the craving to be conspicuous at all costs, repulsive hypocrisy, lack of
courage despite all boastful talk, a lukewarm attitude towards all
spiritual tasks, but the busiest industry when personal advantage is
concerned."
Previous Page
| Next Page
|
|