第121章

There is no day nor hour, in which, in some regions of the many-peopled globe, thousands of men, and millions of animals, are not tortured, to the utmost extent that organised life will afford. Let us turn our attention to our own species. Let us survey the poor; oppressed, hungry, naked, denied all the gratifications of life, and all that nourishes the mind. They are either tormented with the injustice, or chilled into lethargy. Let us view man, writing under the pangs of disease, or the fiercer tortures that are stored up for him by his brethren. Who is there that will look on and say, "All this is well; there is no evil in the world?" Let us recollect the pains of the mind; the loss of friends, the rankling tooth of ingratitude, the unrelenting rage of tyranny, the slow progress of justice, the brave and honest consigned to the fate of guilt. Let us plunge into the depth of dungeons. Let us observe youth languishing in hopeless despair, and talents and virtue shrouded in eternal oblivion. The evil does not consist merely in the pain endured. It is the injustice that inflicts it, that gives it its sharpest sting. Malignity, an unfeeling disposition, vengeance and cruelty, are inmates of every climate. As these are felt by the sufferer with peculiar acuteness, so they propagate themselves. Severity begets severity, and hatred engenders hate. The whole history of the human species, taken in one point of view, appears a vast abortion. Man seems adapted for wisdom and fortitude and benevolence. But he has always, through a vast majority of countries, been the victim of ignorance and superstition.

Contemplate the physiognomy of the species. Observe the traces of stupidity, of low cunning, of rooted insolence, of withered hope, and narrow selfishness, where the characters of wisdom, independence and disinterestedness, might have been inscribed. Recollect the horrors of war, that last invention of deliberate profligacy for the misery of man. Think of the variety of wounds, the multiplication of anguish, the desolation of countries, towns destroyed, harvests flaming, inhabitants perishing by thousands of hunger and cold.

A sound philosophy will teach us to contemplate this scene without madness.

Instructed in its lessons, we shall remember that, though there is much of evil, there is also much of good in the world, much pleasure, as well as much pain. We shall not even pronouce that some small portion of this evil is not relatively not an evil. Above all, we shall be cheered with the thought of brighter prospects and happier times. But the optimist must be particularly rash, who takes upon him to affirm of all this mass of evil without exception, that it is relatively not evil, and that nothing could have happened otherwise than it has happened, without the total being worse than it is.

There is reason to think that the creed of optimism, or an opinion bearing some relation to that creed, has done much harm in the world.

It is calculated to overturn all distinction between virtue and vice.

The essential part of these ideas, as has been already observed, consists in the tendency of the actions so denominated with respect to the general good. But, according to the doctrine of optimism, if I do a virtuous action, I contribute to the general good; and, if I do a vicious action, it is still the same. Every man, according to this system, is privileged, as the elect are privileged according to the system of certain religionists:

"he may live as he list, for he cannot commit sin." Whether I murder my benefactor, or preserve him from being murdered by another, I still do the very best thing that could have been done or thought of.

It will be admitted on all hands that the conduct of a man may be such as to produce evil and pain to himself, to involve him in perpetual obloquy and remorse. It may be such as to inflict intolerable pain, and the most horrible mischief, upon another, or upon many others. A man therefore, upon this scheme, may reasonably study his own interest; he may study the benefit and advantage of his friends or his neighbours. But, if he affect to study the good of the whole, he is only deceiving himself. It is impossible for him to have the slightest notion what acts of an individual, under any given circumstances, will or will not contribute to the general good.

Nero, when he pronounced sentence upon Lucan or Seneca, when he castrated Sporus, set fire to the city of Rome, or, enclosing the Christians in cloth of pitch, burned them by night after the manner of torches, adopted the conduct, though perhaps he was not aware of it, most aptly conducing to the happiness of the whole. It is not indeed, absolutely speaking, indifferent what I shall do; but, practically speaking, it is, since I am wholly unable to conjecture what will be beneficial or what injurious. We saw, upon the system of self-love, public utility resulting from each man's determining to postpone that utility to his private advantage: but it is much more absurd and repulsive to suppose universal happiness to be essentially promoted by the profligacy, malevolence and misery of innumerable multitudes.