The Gift of Fire by Richard Mitchell (korean novels in english txt) 📖

that run roughly from the time of Socrates to the time of Epictetus, when the idea of education was very simple, and the supposed consequences of education, tremendous. With us, it is the other way around. The process of education is tremendously complicated and technical, filled with requirements for this and that, competencies and all their presumed measurements, degrees and diplomas, professional standards, approved and accepted bodies of information, and whole catalogs full of other details. And, at the end of the great, epic journey of education, in which not a few will spend as much as a quarter of a century, you should be able to do something, one something.

Epictetus, who could neither read nor write, supposed that education was an inner condition, easily - if temporarily - reached, in nothing more than an afternoon of thoughtful discourse, but a condition by virtue of which one could do everything that living requires, and do it well. How naive he seems, by contrast with any college’s typical summer reading list for incoming freshmen. If so, it was because he shared the idea of education that was destroyed in that momentous and unnoticed historical event, the enforced separation of Goodness and Knowledge.

The two were once understood as one and the same condition, a condition that was also to be called Happiness. The three were held as intimately related as the sides of the famous right triangle, whose designation as “right” is not an accident. Somewhere, sometime, perhaps by the action of some joint committee, those ideas were cut apart and portioned out. On the one side, one faction chose Knowledge for its special kingdom, and granted Goodness to the other faction. The Knowledge people and the Goodness people made a pact, promising not to meddle in each other’s business, and decided also to split Happiness down the middle, putting into the hands of the Knowledge people Happiness (and success) in this world, and into the hands of the Goodness people Happiness (and success) in another world. The meeting probably took a long time, centuries perhaps, but its plans and proposals were very successful. To this day, we do believe that Knowledge and Goodness are not only separate but very different things, and that Happiness comes in two brands, one of them easily measured, and the other, well, less easily measured, but a really great thing, if there is such a thing. (That’s why the Knowledge people are just now way out in front of the Goodness people; the latter can only promise, but the former can actually deliver.)

Those important words do need some examination. Knowledge. Goodness. Happiness. And the examination of words needs some examination itself.

Philosophy, in our time, has become a very difficult study. There is quite a lot of it, and much of it is very hard to understand indeed. It is surely an important and powerful enterprise of our species - the making of philosophy - and it surely has upon us all effects of which we are not aware. I stand in awe not only of philosophers, but of professors of philosophy, for their sheer learning is tremendous, and they are habitually attentive to many little things that would help any one of us in the search for the mind’s grasp of itself - the careful definition of terms, for instance.

But I have this one complaint against them, a complaint that I finally learned to express from C. S. Lewis, a man not accurately described as a philosopher, but only as a thinker. He tells the story of his own youthful embarrassment when, in conversation with friends, dons like himself, he referred to philosophy as a “subject.” His friends looked away, as though pretending not to have noticed a luncheon companion slurping his soup. One of them, after a silence, reminded Lewis that for Plato, philosophy was not a subject, but a “way.” Better yet, The Way.

But, the technical and mechanical requirements of schooling being what they are, the professors of philosophy, if not many of the philosophers themselves, have brought us to the belief that philosophy is indeed a subject, and not an easy one at that. And that leaves us in the belief that, if philosophy is, in fact, also a way, it is a difficult path, not only to walk, but even to find. Nowadays, it is a broad and inviting boulevard that leads us into the kind of Goodness claimed for religious belief, and were Jesus to return among us he would find it more appropriate to say, not of faith, but of philosophy, that straight is the gate, and narrow the way, and few there be that enter therein.

That’s too bad. It gives us the impression that we can not for and by ourselves know the Good. It takes professional experts to do that. And when, and if, we do consult the professional experts, and what a big job that is, we discover that they do agree that the search for the Good is a highly technical enterprise suitable only for those with great knowledge, intelligence, skill, and practice in rigidly strict thinking and logical argumentation; but as to the Good, they do not agree. This leads us either to abandon the search and settle, without being certain why, on one authority rather than another, or to conclude, comfortably and conveniently, that the Good is an illusion anyway, that everything is relative after all, and it doesn’t matter so long as you’ve got your health, which is diligently being looked after by a special branch of the very successful Knowledge faction.

How different philosophy was in an earlier time, before it became the private property of schools. People sat around and talked, but they talked not as we so often talk, at random, and by recitation. They did know and use one little trick, and that was the trick of paying attention to what is said, and equal attention to searching out the meaning of what is said. And “the meaning” of what is said they understood in a very interesting way. The meaning of what is said is what can and must be said about what is said.

We have a good example of that meaning of meaning in our earlier consideration of slavery, for instance. If we want to make sense when we talk about slavery, we will have to know what we mean by the term. Lacking that knowledge, we can’t truly say whether we have in fact given it up, or even whether, as the assertion held, that slavery is in fact “antithetical to civilization,” whatever that may mean. So now we must talk. That is truly the only way. We are looking for statements. We can easily begin with the statements that we can now make, but ahead of us, as we make statements and then make statements about our statements, there lie statements that we are not able to make just now. We don’t know them. The path has not yet been trodden out that far.

We can easily begin by saying things about slavery, and the laws and customs related to it, as a political, economic, and social institution. We can ask whether slavery as an outward and visible condition is related in any way to inner and less visible attributes in people, people who are slaves, people who are masters, people who want to be slaves, people who want to be masters. And about those attributes, we can make statements. We can make statements about the outward practice of enslavement, the enslavement of others, and ask whether there might be some inward analogy to that practice, some form of self-enslavement, perhaps to passions, perhaps to unquestioned beliefs.

We can even, by the amazing power of literacy, call upon the assistance of others, long dead. When we come to consider whether slavery is indeed antithetical to civilization, maybe Socrates will drop in to tell us his wonderful story about just that consideration. He called upon his friends to imagine a prosperous and respectable citizen living in comfort in a fine little estate in town, well and dutifully served by a large staff of competent and industrious slaves. How pleasant a life. How comfortable and secure he is in all that he possesses. And now imagine, he urged his friends, that somehow, by magic, the man and his estate, his wife and children, and all his goods, along with his faithful staff of slaves, are all transported into some distant and unknown land set down far, far away from all other human beings. And there, where there are no laws, no legislature, no guardians of the civil peace, no juries, no jails, what will come to pass with that man and all that he possesses? What sort of master will he be there, and who will govern whom, and according to what law?

Having made those statements, he might ask us whether we would like to use them in our own consideration of the true relationship of slavery to civilization. We would begin to find some new and perhaps surprising statements that can and must be made.

Whether of slavery, or of Happiness, or of any other idea at all, where will such a discussion end? Will it have what is called a bottom line? Will we be able to use its answer in a multiple-choice question, so that we can test whether someone has “learned” it? To expect such things is to confuse the search for meaning with the solution of a problem. There is no place where the trains cross. There is only the journey, and it has no end. The journey itself is the answer, and the best answer we can have.

If I can not manage to solve a train problem, you can help me out and tell me the answer. If you have the patience, you can also show me what I ought to have done to find the answer for myself, but when a train problem is “real,” not just cooked up as a game but a requirement for something that I have to do in the world, all I really need is that answer. Then I can do something. So, while there is also a “journey” in problem-solving, it is not a journey that I have to take for myself. In total and lifelong ignorance of all of the principles that make the internal combustion engine possible, I can drive a car.

In a thoughtful inquiry into meaning, everything is just the other way around. Unless I have made that journey by myself, the answer is of no use to me. It is no more than hearsay. When someone solves the problems involved in tunneling under a river, I can drive through the tunnel that he has built. But when he tells me the meaning of deeds, I have only his testimony. And even when I have inquired into the meaning of deeds, and reached some rational understanding, there is still no guarantee that I will be empowered to do something. I might be able, however, to be something that I was not before, but even that depends on my will to be something that I was not before.

Furthermore, it isn’t truly the journey that they have made. They have done, I would more correctly say, some journeying. They have not come to the end. There is no end. If there were an end to our consideration of slavery, there would have to be, way out there, some Last Statement, some sentence about which nothing further could be said. We have as much hope of finding the Last Statement as of finding the largest possible number.

Everybody knows that, of course; everybody knows that there is no “cash value,” as William James called it, in considering the meaning of ideas like slavery and Happiness. There is nothing we can get out and do after we have considered. There seems to be,