lay morals-第5章
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propagate the race； I am not； for the moment； averse to either theory； but it will save time to call it righteousness。 By so doing I intend no subterfuge to beg a question； I am indeed ready； and more than willing； to accept the rigid consequence； and lay aside； as far as the treachery of the reason will permit； all former meanings attached to the word righteousness。 What is right is that for which a man's central self is ever ready to sacrifice immediate or distant interests； what is wrong is what the central self discards or rejects as incompatible with the fixed design of righteousness。
To make this admission is to lay aside all hope of definition。 That which is right upon this theory is intimately dictated to each man by himself； but can never be rigorously set forth in language； and never； above all； imposed upon another。 The conscience has； then； a vision like that of the eyes； which is incommunicable； and for the most part illuminates none but its possessor。 When many people perceive the same or any cognate facts； they agree upon a word as symbol； and hence we have such words as TREE； STAR； LOVE； HONOUR； or DEATH； hence also we have this word RIGHT； which； like the others； we all understand； most of us understand differently； and none can express succinctly otherwise。 Yet even on the straitest view； we can make some steps towards comprehension of our own superior thoughts。 For it is an incredible and most bewildering fact that a man； through life； is on variable terms with himself； he is aware of tiffs and reconciliations； the intimacy is at times almost suspended； at times it is renewed again with joy。 As we said before； his inner self or soul appears to him by successive revelations； and is frequently obscured。 It is from a study of these alternations that we can alone hope to discover； even dimly； what seems right and what seems wrong to this veiled prophet of ourself。
All that is in the man in the larger sense； what we call impression as well as what we call intuition； so far as my argument looks； we must accept。 It is not wrong to desire food； or exercise； or beautiful surroundings； or the love of sex； or interest which is the food of the mind。 All these are craved； all these should be craved； to none of these in itself does the soul demur； where there comes an undeniable want； we recognise a demand of nature。 Yet we know that these natural demands may be superseded； for the demands which are common to mankind make but a shadowy consideration in comparison to the demands of the individual soul。 Food is almost the first prerequisite； and yet a high character will go without food to the ruin and death of the body rather than gain it in a manner which the spirit disavows。 Pascal laid aside mathematics； Origen doctored his body with a knife； every day some one is thus mortifying his dearest interests and desires； and； in Christ's words； entering maim into the Kingdom of Heaven。 This is to supersede the lesser and less harmonious affections by renunciation； and though by this ascetic path we may get to heaven； we cannot get thither a whole and perfect man。 But there is another way； to supersede them by reconciliation； in which the soul and all the faculties and senses pursue a common route and share in one desire。 Thus； man is tormented by a very imperious physical desire； it spoils his rest； it is not to be denied； the doctors will tell you； not I； how it is a physical need； like the want of food or slumber。 In the satisfaction of this desire； as it first appears； the soul sparingly takes part； nay； it oft unsparingly regrets and disapproves the satisfaction。 But let the man learn to love a woman as far as he is capable of love； and for this random affection of the body there is substituted a steady determination； a consent of all his powers and faculties； which supersedes； adopts； and commands the other。 The desire survives； strengthened； perhaps； but taught obedience and changed in scope and character。 Life is no longer a tale of betrayals and regrets； for the man now lives as a whole； his consciousness now moves on uninterrupted like a river； through all the extremes and ups and downs of passion； he remains approvingly conscious of himself。
Now to me； this seems a type of that rightness which the soul demands。 It demands that we shall not live alternately with our opposing tendencies in continual see…saw of passion and disgust； but seek some path on which the tendencies shall no longer oppose； but serve each other to a common end。 It demands that we shall not pursue broken ends； but great and comprehensive purposes； in which soul and body may unite like notes in a harmonious chord。 That were indeed a way of peace and pleasure； that were indeed a heaven upon earth。 It does not demand； however； or； to speak in measure； it does not demand of me； that I should starve my appetites for no purpose under heaven but as a purpose in itself； or； in a weak despair； pluck out the eye that I have not yet learned to guide and enjoy with wisdom。 The soul demands unity of purpose； not the dismemberment of man； it seeks to roll up all his strength and sweetness； all his passion and wisdom； into one； and make of him a perfect man exulting in perfection。 To conclude ascetically is to give up； and not to solve； the problem。 The ascetic and the creeping hog； although they are at different poles； have equally failed in life。 The one has sacrificed his crew； the other brings back his seamen in a cock…boat； and has lost the ship。 I believe there are not many sea…captains who would plume themselves on either result as a success。
But if it is righteousness thus to fuse together our divisive impulses and march with one mind through life； there is plainly one thing more unrighteous than all others； and one declension which is irretrievable and draws on the rest。 And this is to lose consciousness of oneself。 In the best of times； it is but by flashes； when our whole nature is clear； strong and conscious； and events conspire to leave us free； that we enjoy communion with our soul。 At the worst； we are so fallen and passive that we may say shortly we have none。 An arctic torpor seizes upon men。 Although built of nerves； and set adrift in a stimulating world； they develop a tendency to go bodily to sleep； consciousness becomes engrossed among the reflex and mechanical parts of life； and soon loses both the will and power to look higher considerations in the face。 This is ruin； this is the last failure in life； this is temporal damnation； damnation on the spot and without the form of judgment。 'What shall it profit a man if he gain the whole world and LOSE HIMSELF？'
It is to keep a man awake； to keep him alive to his own soul and its fixed design of righteousness； that the better part of moral and religious education is directed； not only that of words and doctors； but the sharp ferule of calamity under which we are all God's scholars till we die。 If； as teachers； we are to say anything to the purpose； we must say what will remind the pupil of his soul； we must speak that soul's dialect； we must talk of life and conduct as his soul would have him think of them。 If； from some conformity between us and the pupil； or perhaps among all men； we do in truth speak in such a dialect and express such views； beyond question we shall touch in him a spring； beyond question he will recognise the dialect as one that he himself has spoken in his better hours； beyond question he will cry； 'I had forgotten； but now I remember； I too have eyes； and I had forgot to use them！ I too have a soul of my own； arrogantly upright； and to that I will listen and conform。' In short； say to him anything that he has once thought； or been upon the point of thinking； or show him any view of life that he has once clearly seen； or been upon the point of clearly seeing； and you have done your part and may leave him to complete the education for himself。
Now； the view taught at the present time seems to me to want greatness； and the dialect in which alone it can be intelligibly uttered is not the dialect of my soul。 It is a sort of postponement of life； nothing quite is； but something different is to be； we are to keep our eyes upon the indirect from the cradle to the grave。 We are to regulate our conduct not by desire； but by a politic eye upon the future； and to value acts as they will bring us money or good opinion； as they will bring us； in one word； PROFIT。 We must be what is called respectable； and offend no one by our carriage； it will not do to make oneself conspicuous … who knows？ even in virtue？ says the Christian parent！ And we must be what is called prudent and make money； not only because it is pleasant to have money； but because that also is a part of respectability； and we cannot hope to be received in society without decent possessions。 Received in society！ as if that were the kingdom of heaven！ There is dear Mr。 So…and…so； … look at him！ … so much respected … so much looked up to … quite the Christian merchant！ And we must cut our conduct as strictly as possible after the pattern of Mr。 So…and…so； and lay our whole lives to make money and be strictly decent。 Besides these holy injunctions； which form by far the greater part of a youth's training in our Christian homes； there are at least two other doctrines。 We are to live just now as well as we can； but scrape at last into heaven； where we shall be good。 We are to worry through the week in a lay； disreputable way； but； to make matters square； live a different life on Sunday。
The train of thought we have been following gives us a key to all these positions； without stepping aside to justify them on their own ground。 It is because we have been disgusted fifty times with physical squalls； and fifty times torn between conflicting impulses； that we teach people this indirect and tactical procedure in life； and to judge by remote consequences instead of the immediate face of things。 The very desire to act as our own souls would have us； coupled with a pathetic disbelief in ourselves； moves us to follow the example of others； perhaps； who knows？ they may be on the right track； and the more our patterns are in number； the better seems the chance； until； if we be acting in concert with a whole civilised nation； there are surely a majority of chances that we must be acting right。 And again； how true it is that we can never behave as we wish in this tormented sphere； and can only aspire to different and more favourable circumstances； in order to stand out and be ourselves wholly and rightly！ And yet once more； if in the hurry and pressure of affairs and passions you tend to nod and become drowsy； here are twenty…four hours of Sunday set apart for you to hold counsel with your soul and look around you on the possibilities of life。
This is not； of course； all that is to be； or even should be； said for these doctrines。 Only； in the course of this chapter； the reader and I have agreed upon a few catchwords； and been looking at morals on a certain system； it was a pity to lose an opportunity of
