Harvard Classics, vol 32 by Immanuel Kant (classic fiction .TXT) 📖

insuperable, to me at least. For that which was meant to prove the Divine character of the Mission of Moses, would have rendered the matter itself doubtful, which God, it is true, did not intend then to reveal; but which on the other hand, He certainly would not render unattainable.

26

I explain myself by that which is a picture of Revelation. A Primer for children may fairly pass over in silence this or that important piece of knowledge or art which it expounds, respecting which the Teacher judged, that it is not yet fitted for the capacities of the children for whom he was writing. But it must contain absolutely nothing which blocks up the way towards the knowledge which is held back, or misleads the children from it. Rather far, all the approaches towards it must be carefully left open; and to lead them away from even one of these approaches, or to cause them to enter it later than they need, would alone be enough to change the mere imperfection of such a Primer into an actual fault.

27

In the same way, in the writings of the Old Testament those primers for the rude Israelitish people, unpractised in thought, the doctrines of the immortality of the soul, and future recompenses, might be fairly left out: but they were bound to contain nothing which could have even procrastinated the progress of the people, for whom they were written, in their way to this grand truth. And to say but a small thing, what could have more procrastinated it than the promise of such a miraculous recompense in this life? A promise made by Him who promises nothing that He does not perform.

28

For although unequal distribution of the goods of this life, Virtue and Vice seem to be taken too little into consideration, although this unequal distribution docs not exactly afford a strong proof of the immortality of the soul and of a life to come, in which this difficulty will be reserved hereafter, it is certain that without this difficulty the human understanding would not for a long time, perhaps never, have arrived at better or firmer proofs. For what was to impel it to seek for these better proofs? Mere curiosity?

29

An Israelite here and there, no doubt, might have extended to every individual member of the entire commonwealth, those promises and threatenings which belong to it as a whole, and be firmly persuaded that whosoever should be pious must also be happy, and that whoever was unhappy must be bearing the penalty of his wrong-doing, which penalty would forthwith change itself into blessing, as soon as he abandoned his sin. Such a one appears to have written Job, for the plan of it is entirely in this spirit.

30

But daily experience could not possibly be permitted to confirm this belief, or else it would have been all over, for ever, with people who had this experience, so far as all recognition and reception was concerned of the truth as yet unfamiliar to them. For if the pious were absolutely happy, and it also of course was a necessary part of his happiness that his satisfaction should be broken by no uneasy thoughts of death, and that he should die old, and satisfied with life to the full: how could he yearn after another life? and how could he reflect upon a thing after which he did not yearn? But if the pious did not reflect thereupon, who then should reflect? The transgressor? he who felt the punishments of his misdeeds, and if he cursed this life, must have so gladly renounced that other existence?

31

Much less would it signify if an Israelite here and there directly and expressly denied the immortality of the soul and future recompense, on account of the law having no reference thereto. The denial of an individual, had it even been a Solomon, did not arrest the progress of the general reason, and was even in itself a proof that the nation had now come a great step nearer the truth For individuals only deny what the many are bringing into consideration; and to bring into consideration that, concerning which no one troubled himself at all before, is half way to knowledge.

32

Let us also acknowledge that it is a heroic obedience to obey the laws of God simply because they are God's laws, and not because He has promised to reward the obedience to them here and there; to obey them even though there be an entire despair of future recompense, and uncertainty respecting a temporal one.

33

Must not a people educated in this heroic obedience towards God have been destined, must they not have been capable beyond all others of executing Divine purpose? of quite a special character? Let the soldier, who pays blind obedience to his leader, become also convinced of his leader's wisdom, and then say what that leader may not undertake to achieve with him.

34

As yet the Jewish people had reverenced in their Jehovah rather the mightiest than the wisest of all Gods; as yet they had rather feared Him as a Jealous God than loved Him: a proof this too, that the conception which they had of their eternal One God was not exactly the right conception which we should have of God. However, now the time was come that these conceptions of theirs were to be expanded, ennobled, rectified, to accomplish which God availed Himself of a quite natural means, a better and more correct measure, by which it got the opportunity of appreciating Him.

35

Instead of, as hitherto, appreciating Him in contrast with the miserable idols of the small neighboring peoples, with whom they lived in constant rivalry, they began, in captivity under the wise Persians, to measure Him against the "Being of all Beings" such as a more disciplined reason recognized and reverenced.

36

Revelation had guided their reason, and now, all at once, reason gave clearness to their Revelation.

37

This was the first reciprocal influence which these two (Reason and Revelation) exercised on one another; and so far is the mutual influence from being unbecoming to the Author of them both, that without it either of them would have been useless.

38

The child, sent abroad, saw other children who knew more, who lived more becomingly, and asked itself, in confusion, "Why do I not know that too? Why do I not live so too? Ought I not to have been taught and admonished of all this in my father's house?" Thereupon it again sought out its Primer, which had long been thrown into a corner, in order to throw off a blame upon the Primer. But behold, it discovers that the blame does not rest upon the books, that the shame is solely its own, for not having long ago, known this very thing, and lived in this very way.

39

Since the Jews, by this time, through the medium of the pure Persian doctrine, recognized in their Jehovah, not simply the greatest of all national deities, but GOD; and since they could, the more readily find Him and indicate Him to others in their sacred writings, inasmuch as He was really in them; and since they manifested as great an aversion for sensuous representations, or at all events, were instructed in these Scriptures, to have an aversion to them as great as the Persians had always felt; what wonder that they found favor in the eyes of Cyrus, with a Divine Worship which he recognized as being, no doubt, far below pure Sabeism, but yet far above the rude idolatries which in its stead had taken possession of the forsaken land of the Jews.

40

Thus enlightened respecting the treasures which they had possessed, without knowing it, they returned, and became quite another people, whose first care it was to give permanency to this illumination amongst themselves. Soon an apostacy and idolatry among them was out of the question. For it is possible to be faithless to a national deity, but never to God, after He has once been recognised.

The theologians have tried to explain this complete change in the Jewish people in a different way; and one, who has well demonstrated the insufficiency of these explanations, at last was for giving us, as a true account—"the visible fulfilment of the prophecies which had been spoken and written respecting the Babylonish captivity and the restoration from it." But even this reason can be only so far the true one, as it presupposes the, by this time, exalted ideas of God. The Jews must by this time have recognised that to do miracles, and to predict the future, belonged only to God, both of which they had ascribed formerly to false idols, by which it came to pass that even miracles and prophecies had hitherto made so weak an impression upon them.

42

Doubtless, the Jews were made more acquainted with the doctrine of immortality among the Chaldeans and Persians. They became more familiar with it too in the schools of the Greek Philosophers in Egypt.

43

However, as this doctrine was not in the same condition in reference to their Scriptures that the doctrines of God's Unity and Attributes were—since the former were entirely overlooked by that sensual people, while the latter would be sought for:—and since too, for the former, previous exercising was necessary, and as yet there had been only hints and allusions, the faith in the immortality of the soul could naturally never be the faith of the entire people. It was and continued to be only the creed of a certain section of them.

44

An example of what I mean by "previous exercising" for the doctrine of immortality, is the Divine threatenings of punishing the misdeeds of the fathers upon the children unto the third and fourth generation. This accustomed the fathers to live in thought with their remotest posterity, and to feel, as it were, beforehand, the misfortune which they had brought upon these guiltless ones.

45

By an allusion I mean that which was intended only to excite curiosity and to occasion questions. As, for instance, the oft- recurring mode of expression, describing death by "he was gathered to his fathers."

By a "hint" I mean that which already contains any germ, out of which the, as yet, held back truth allows itself to be developed. Of this character was the inference of Christ from the naming of God "the God of Abraham, Isaac, and Jacob." This hint appears to me to be unquestionably capable of being worked out into a strong proof.

47

In such previous exercitations, allusions, hints, consists the positive perfection of a Primer; just as the above-mentioned peculiarity of not throwing difficulties or hindrances in the way to the suppressed truth constitutes the negative perfection of such a book.

48

Add to all this the clothing and style.

1. The clothing of abstract truths, which were not entirely to be passed over, in allegories and instructive single circumstances, which were narrated as actual occurrences. Of this character are the Creation under the image of growing Day; the Origin of Evil in the story of the Forbidden Tree; the source of the variety of languages in the history of the Tower of Babel, &c.

49 2. The style—sometimes plain and simple, sometimes poetical, throughout full of tautologies, but of such a kind as practised sagacity, since they sometimes appear to be saying something else, and yet the same thing; sometimes the same thing over again, and yet to signify or to be capable of signifying at the bottom, something else:—

50

And then you have all the properties of excellence which belong to a
Primer for a childlike people, as well as for children.

51

But every Primer is only for a certain age. To delay the child, that has outgrown it, longer in it than it was intended for, is hurtful. For to be able to do this is a way in any sort profitable, you must insert into it more than there is really in it, and extract from it more than it can contain. You must look for and make too much of allusions and hints; squeeze allegories too closely; interpret examples too circumstantially; press too much upon words. This gives the child a petty, crooked, hair splitting understanding: it makes him full of mysteries, superstitions; full of contempt for all that is comprehensible and easy.

52

The very way in which the Rabbins handled their sacred books! The very character which they thereby imparted to the character of their people!

53

A Better Instructor must come and tear the exhausted Primer from the child's hands. CHRIST came!

54

That portion of the human race which God had willed to comprehend in one Educational plan, was ripe for the Second step of Education. He had, however, only willed to comprehend on