Notes From The Underground by Fyodor Dostoyevsky
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VIII
"Ha! ha! ha! But you know there is no such thing as choice in reality, say
what you like," you will interpose with a chuckle. "Science has succeeded
in so far analysing man that we know already that choice and
what is called freedom of will is nothing else than--"
Stay, gentlemen, I meant to begin with that myself I confess, I was
rather frightened. I was just going to say that the devil only knows what
choice depends on, and that perhaps that was a very good thing, but I
remembered the teaching of science ... and pulled myself up. And here
you have begun upon it. Indeed, if there really is some day discovered a
formula for all our desires and caprices--that is, an explanation of what
they depend upon, by what laws they arise, how they develop, what they
are aiming at in one case and in another and so on, that is a real
mathematical formula--then, most likely, man will at once cease to feel
desire, indeed, he will be certain to. For who would want to choose by
rule? Besides, he will at once be transformed from a human being into
an organ-stop or something of the sort; for what is a man without desires,
without free will and without choice, if not a stop in an organ? What do
you think? Let us reckon the chances--can such a thing happen or not?
"H'm!" you decide. "Our choice is usually mistaken from a false view
of our advantage. We sometimes choose absolute nonsense because in
our foolishness we see in that nonsense the easiest means for attaining a
supposed advantage. But when all that is explained and worked out on
paper (which is perfectly possible, for it is contemptible and senseless to
suppose that some laws of nature man will never understand), then
certainly so-called desires will no longer exist. For if a desire should come
into conflict with reason we shall then reason and not desire, because it
will be impossible retaining our reason to be SENSELESS in our desires, and
in that way knowingly act against reason and desire to injure ourselves.
And as all choice and reasoning can be really calculated--because there
will some day be discovered the laws of our so-called free will--so, joking
apart, there may one day be something like a table constructed of them,
so that we really shall choose in accordance with it. If, for instance, some
day they calculate and prove to me that I made a long nose at someone
because I could not help making a long nose at him and that I had to do it
in that particular way, what FREEDOM is left me, especially if I am a learned
man and have taken my degree somewhere? Then I should be able to
calculate my whole life for thirty years beforehand. In short, if this could
be arranged there would be nothing left for us to do; anyway, we should
have to understand that. And, in fact, we ought unwearyingly to repeat to
ourselves that at such and such a time and in such and such circumstances
nature does not ask our leave; that we have got to take her as she is
and not fashion her to suit our fancy, and if we really aspire to formulas
and tables of rules, and well, even ... to the chemical retort, there's no
help for it, we must accept the retort too, or else it will be accepted
without our consent ...."
Yes, but here I come to a stop! Gentlemen, you must excuse me for being
over-philosophical; it's the result of forty years underground! Allow me to
indulge my fancy. You see, gentlemen, reason is an excellent thing, there's
no disputing that, but reason is nothing but reason and satisfies only
the rational side of man's nature, while will is a manifestation of the whole
life, that is, of the whole human life including reason and all the impulses.
And although our life, in this manifestation of it, is often worthless, yet
it is life and not simply extracting square roots. Here I, for instance,
quite naturally want to live, in order to satisfy all my capacities for
life, and not simply my capacity for reasoning, that is, not simply one
twentieth of my capacity for life. What does reason know? Reason only
knows what it has succeeded in learning (some things, perhaps, it will
never learn; this is a poor comfort, but why not say so frankly?) and
human nature acts as a whole, with everything that is in it, consciously
or unconsciously, and, even if it goes wrong, it lives. I suspect,
gentlemen, that you are looking at me with compassion; you tell me
again that an enlightened and developed man, such, in short, as the
future man will be, cannot consciously desire anything disadvantageous
to himself, that that can be proved mathematically. I thoroughly agree, it
can--by mathematics. But I repeat for the hundredth time, there is one
case, one only, when man may consciously, purposely, desire what is
injurious to himself, what is stupid, very stupid--simply in order to have
the right to desire for himself even what is very stupid and not to be
bound by an obligation to desire only what is sensible. Of course, this
very stupid thing, this caprice of ours, may be in reality, gentlemen,
more advantageous for us than anything else on earth, especially in
certain cases. And in particular it may be more advantageous than any
advantage even when it does us obvious harm, and contradicts the
soundest conclusions of our reason concerning our advantage--for in
any circumstances it preserves for us what is most precious and most
important--that is, our personality, our individuality. Some, you see,
maintain that this really is the most precious thing for mankind; choice
can, of course, if it chooses, be in agreement with reason; and especially
if this be not abused but kept within bounds. It is profitable and sometimes
even praiseworthy. But very often, and even most often, choice is
utterly and stubbornly opposed to reason ... and ... and ... do you
know that that, too, is profitable, sometimes even praiseworthy? Gentlemen,
let us suppose that man is not stupid. (Indeed one cannot refuse to
suppose that, if only from the one consideration, that, if man is stupid,
then who is wise?) But if he is not stupid, he is monstrously ungrateful!
Phenomenally ungrateful. In fact, I believe that the best definition of
man is the ungrateful biped. But that is not all, that is not his worst
defect; his worst defect is his perpetual moral obliquity, perpetual--from
the days of the Flood to the Schleswig-Holstein period. Moral obliquity
and consequently lack of good sense; for it has long been accepted that
lack of good sense is due to no other cause than moral obliquity. Put it to
the test and cast your eyes upon the history of mankind. What will you
see? Is it a grand spectacle? Grand, if you like. Take the Colossus of
Rhodes, for instance, that's worth something. With good reason Mr.
Anaevsky testifies of it that some say that it is the work of man's hands,
while others maintain that it has been created by nature herself. Is it
many-coloured? May be it is many-coloured, too: if one takes the dress
uniforms, military and civilian, of all peoples in all ages--that alone is
worth something, and if you take the undress uniforms you will never get
to the end of it; no historian would be equal to the job. Is it monotonous?
May be it's monotonous too: it's fighting and fighting; they are fighting
now, they fought first and they fought last--you will admit, that it is
almost too monotonous. In short, one may say anything about the history
of the world--anything that might enter the most disordered imagination.
The only thing one can't say is that it's rational. The very word sticks
in one's throat. And, indeed, this is the odd thing that is continually
happening: there are continually turning up in life moral and rational
persons, sages and lovers of humanity who make it their object to live all
their lives as morally and rationally as possible, to be, so to speak, a light
to their neighbours simply in order to show them that it is possible to live
morally and rationally in this world. And yet we all know that those very
people sooner or later have been false to themselves, playing some queer
trick, often a most unseemly one. Now I ask you: what can be expected of
man since he is a being endowed with strange qualities? Shower upon
him every earthly blessing, drown him in a sea of happiness, so that
nothing but bubbles of bliss can be seen on the surface; give him
economic prosperity, such that he should have nothing else to do but
sleep, eat cakes and busy himself with the continuation of his species, and
even then out of sheer ingratitude, sheer spite, man would play you some
nasty trick. He would even risk his cakes and would deliberately desire
the most fatal rubbish, the most uneconomical absurdity, simply to
introduce into all this positive good sense his fatal fantastic element. It is
just his fantastic dreams, his vulgar folly that he will desire to retain,
simply in order to prove to himself--as though that were so necessary--
that men still are men and not the keys of a piano, which the laws of
nature threaten to control so completely that soon one will be able to
desire nothing but by the calendar. And that is not all: even if man really
were nothing but a piano-key, even if this were proved to him by natural
science and mathematics, even then he would not become reasonable,
but would purposely do something perverse out of simple ingratitude,
simply to gain his point. And if he does not find means he will contrive
destruction and chaos, will contrive sufferings of all sorts, only to gain his
point! He will launch a curse upon the world, and as only man can curse
(it is his privilege, the primary distinction between him and other animals),
may be by his curse alone he will attain his object--that is,
convince himself that he is a man and not a piano-key! If you say that all
this, too, can be calculated and tabulated--chaos and darkness and
curses, so that the mere possibility of calculating it all beforehand would
stop it all, and reason would reassert itself, then man would purposely go
mad in order to be rid of reason and gain his point! I believe in it, I
answer for it, for the whole work of man really seems to consist in nothing
but proving to himself every minute that he is a man and not a piano-key!
It may be at the cost of his skin, it may be by cannibalism! And this being
so, can one help being tempted to rejoice that it has not yet come off, and
that desire still depends on something we don't know?
You will scream at me (that is, if you condescend to do so) that no one
is touching my free will, that all they are concerned with is that my will
should of itself, of its own free will, coincide with my own normal
interests, with the laws of nature and arithmetic.
Good heavens, gentlemen, what sort of free will is left when we
come to tabulation and arithmetic, when it will all be a case of twice
two make four? Twice two makes four without my will. As if free will
meant that!