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3. The Truths and Errors of Philosophers.
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Philosophy defined by Kant: "The science of the limitations of reason"!!
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According to Aristotle, Philosophy is the art of discovering truth. On the other hand, the Epicurians, who availed themselves of Aristotle's sensual theory of knowledge, retorted in ironical opposition to the search for truth: "Philosophy is the art of Life."
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The three great navets:—
Knowledge as a means of happiness (as if ...);
Knowledge as a means to virtue (as if ...);
Knowledge as a means to the "denial of Life"—inasmuch as it leads to disappointment—(as if ...).
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As if there were a "truth" which one could by some means approach!
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Error and ignorance are fatal.—The assumption that truth has been found and that ignorance and error are at an end, constitutes one of the most seductive thoughts in the world. Granted that it be generally accepted, it paralyses the will to test, to investigate, to be cautious, and to gather experience: it may even be regarded as criminal—that is to say, as a doubt concerning truth....
"Truth" is therefore more fatal than error and ignorance, because it paralyses the forces which lead to enlightenment and knowledge. The passion for idleness now stands up for "truth" ("Thought is pain and misery!"), as also do order, rule, the joy of possession, the pride of wisdom—in fact, vanity.—it is easier to obey than to examine; it is more gratifying to think "I possess the truth," than to see only darkness in all directions; ... but, above all, it is reassuring, it lends confidence, and alleviates life—it "improves" the character inasmuch as it reduces mistrust." Spiritual peace," "a quiet conscience"—these things [Pg 371]are inventions which are only possible provided "Truth be found."—"By their fruits ye shall know them." ... "Truth" is the truth because it makes men better.... The process goes on: all goodness and all success is placed to the credit of "truth."
This is the proof by success: the happiness, contentment, and the welfare of a community or of an individual, are now understood to be the result of the belief in morality.... Conversely: failure is ascribed to a lack of faith.
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The causes of error lie just as much in the good as in the bad will of man:—in an incalculable number of cases he conceals reality from himself, he falsifies it, so that he may not suffer from his good or bad will. God, for instance, is considered the shaper of man's destiny; he interprets his little lot as though everything were intentionally sent to him for the salvation of his soul,—this act of ignorance in "philology," which to a more subtle intellect would seem unclean and false, is done, in the majority of cases, with perfect good faith. Goodwill, "noble feelings," and "lofty states of the soul" are just as underhand and deceptive in the means they use as are the passions love, hatred, and revenge, which morality has repudiated and declared to be egotistic.
Errors are what mankind has had to pay for most dearly: and taking them all in all, the errors which have resulted from goodwill are those which [Pg 372]have wrought the most harm. The illusion which makes people happy is more harmful than the illusion which is immediately followed by evil results: the latter increases keenness and mistrust, and purifies, the understanding; the former merely narcoticises....
Fine feelings and noble impulses ought, speaking physiologically, to be classified with the narcotics: their abuse is followed by precisely the same results as the abuse of any other opiate—weak nerves.
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Error is the most expensive luxury that man can indulge in: and if the error happen to be a physiological one, it is fatal to life. What has mankind paid for most dearly hitherto? For its "truths ": for every one of these were errors in physiologicis>....
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Psychological confusions: the desire for belief is confounded with the "will to truth" (for instance, in Carlyle). But the desire for disbelief has also been confounded with the "will to truth" (a need of ridding one's self of a belief for a hundred reasons: in order to carry one's point against certain "believers"). What is it that inspires Sceptics? The hatred of dogmatists—or a need of repose, weariness as in Pyrrho's case.
The advantages which were expected to come from truth, were the advantages resulting from a belief in it: for, in itself, truth could have been [Pg 373]thoroughly painful, harmful, and even fatal. Likewise truth was combated only on account of the advantages which a victory over it would provide—for instance, emancipation from the yoke of the ruling powers.
The method of truth was not based upon motives of truthfulness, but upon motives of power, upon the desire to be superior.
How is truth proved? By means of the feeling of increased power,—by means of utility,—by means of indispensability,—in short, by means of its advantages (that is to say, hypotheses concerning what truth should be like in order that it may be embraced by us). But this involves prejudice: it is a sign that truth does not enter the question at all....
What is the meaning of the "will to truth," for instance in the Goncourts? and in the naturalists?—A criticism of "objectivity."
Why should we know: why should we not prefer to be deceived?... But what was needed was always belief—and not truth.... Belief is created by means which are quite opposed to the method of investigation: it even depends upon the exclusion of the latter.
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A certain degree of faith suffices to-day to give us an objection to what is believed—it does more, it makes us question the spiritual healthiness of the believer.
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Martyrs.—To combat anything that is based upon reverence, opponents must be possessed of both daring and recklessness, and be hindered by no scruples.... Now, if one considers that for thousands of years man has sanctified as truths only those things which were in reality errors, and that he has branded any criticism of them with the hall-mark of badness, one will have to acknowledge, however reluctantly, that a goodly amount of immoral deeds were necessary in order to give the initiative to an attack—I mean to reason.... That these immoralists have always posed as the "martyrs of truth" should be forgiven them: the truth of the matter is that they did not stand up and deny owing to an instinct for truth; but because of a love of dissolution, criminal scepticism, and the love of adventure. In other cases it is personal rancour which drives them into the province of problems—they only combat certain points of view in order to be able to carry their point against certain people. But, above all, it is revenge which has become scientifically useful—the revenge of the oppressed, those who, thanks to the truth that happens to be ruling, have been pressed aside and even smothered....
