When he learned about his son’s acquisition of the château it struck him as a transgression against limits all the more sacred for not being legally defined, and he rebuked his son even more bitterly than on the many previous occasions he had found it necessary to do so, almost in terms of prophesying a bad end of which this purchase was the beginning. The basic premise of his life was affronted. As with many men who achieve distinction, this feeling was far from self-serving but consisted in a deep love of the general good above personal advantage—in other words, he sincerely venerated the state of affairs that had served him so well, not because it was to his advantage, but because he was in harmony and coexistent with it, and on general principles. This is a point of great importance: even a pedigreed dog searches out his place under the dining table, regardless of kicks, not because of canine abjection but out of loyalty and faith; and even coldly calculating people do not succeed half so well in life as those with properly blended temperaments who are capable of deep feeling for those persons and conditions that happen to serve their own interests.
4
IF THERE IS A SENSE OF REALITY, THERE MUST ALSO BE A SENSE OF POSSIBILITY
To pass freely through open doors, it is necessary to respect the fact that they have solid frames. This principle, by which the old professor had always lived, is simply a requisite of the sense of reality. But if there is a sense of reality, and no one will doubt that it has its justification for existing, then there must also be something we can call a sense of possibility.
Whoever has it does not say, for instance: Here this or that has happened, will happen, must happen; but he invents: Here this or that might, could, or ought to happen. If he is told that something is the way it is, he will think: Well, it could probably just as well be otherwise. So the sense of possibility could be defined outright as the ability to conceive of everything there might be just as well, and to attach no more importance to what is than to what is not. The consequences of so creative a disposition can be remarkable, and may, regrettably, often make what people admire seem wrong, and what is taboo permissible, or, also, make both a matter of indifference. Such possibilists are said to inhabit a more delicate medium, a hazy medium of mist, fantasy, daydreams, and the subjunctive mood. Children who show this tendency are dealt with firmly and warned that such persons are cranks, dreamers, weaklings, know-it-alls, or troublemakers.
Such fools are also called idealists by those who wish to praise them. But all this clearly applies only to their weak subspecies, those who cannot comprehend reality or who, in their melancholic condition, avoid it. These are people in whom the lack of a sense of reality is a real deficiency. But the possible includes not only the fantasies of people with weak nerves but also the as yet unawakened intentions of God. A possible experience or truth is not the same as an actual experience or truth minus its “reality value” but has—according to its partisans, at least—something quite divine about it, a fire, a soaring, a readiness to build and a conscious utopianism that does not shrink from reality but sees it as a project, something yet to be invented. After all, the earth is not that old, and was apparently never so ready as now to give birth to its full potential.
To try to readily distinguish the realists from the possibilists, just think of a specific sum of money. Whatever possibilities inhere in, say, a thousand dollars are surely there independently of their belonging or not belonging to someone; that the money belongs to a Mr. Me or a Mr. Thee adds no more to it than it would to a rose or a woman. But a fool will tuck the money away in his sack, say the realists, while a capable man will make it work for him. Even the beauty of a woman is undeniably enhanced or diminished by the man who possesses her. It is reality that awakens possibilities, and nothing would be more perverse than to deny it. Even so, it will always be the same possibilities, in sum or on the average, that go on repeating themselves until a man comes along who does not value the actuality above the idea. It is he who first gives the new possibilities their meaning, their direction, and he awakens them.
But such a man is far from being a simple proposition. Since his ideas, to the extent that they are not idle fantasies, are nothing but realities as yet unborn, he, too, naturally has a sense of reality; but it is a sense of possible reality, and arrives at its goal much more slowly than most people’s sense of their real possibilities. He wants the forest, as it were, and the others the trees, and forest is hard to define, while trees represent so many cords of wood of a definable quality. Putting it another and perhaps better way, the man with an ordinary sense of reality is like a fish that nibbles at the hook but is unaware of the line, while the man with that sense of reality which can also be called a sense of possibility trawls a line through the water and has no idea whether there’s any bait on it. His extraordinary indifference to the life snapping at the bait is matched by the risk he runs of doing utterly eccentric things. An impractical man—which he not only seems to be, but really is—will always be unreliable and unpredictable in his dealings with others. He will engage in actions that mean something else to him than to others, but he is at peace with himself about everything as long as he can make it all come together in a fine idea. Today he is still far from being consistent. He is quite capable of regarding a crime that brings harm to another person merely as a lapse to be blamed not on the criminal but on the society that produced the criminal. But it remains doubtful whether he would accept a slap in the face with the same detachment, or take it impersonally as one takes the bite of a dog. The chances are that he would first hit back and then on reflection decide that he shouldn’t have. Moreover, if someone were to take away his beloved, it is most unlikely that he would today be quite ready to discount the reality of his loss and find compensation in some surprising new reaction. At present this development still has some way to go and affects the individual person as a weakness as much as a strength.
And since the possession of qualities assumes a certain pleasure in their reality, we can see how a man who cannot summon up a sense of reality even in relation to himself may suddenly, one day, come to see himself as a man without qualities.
5
ULRICH
The man without qualities whose story is being told here was called Ulrich, and Ulrich—his family name must be suppressed out of consideration for his father—had already given proof of his disposition while still on the borderline between childhood and adolescence, in a class paper on a patriotic theme. Patriotism in Austria was quite a special subject. German children simply learned to despise the wars sacred to Austrian children, and were taught to believe that French children, whose forebears were all decadent lechers, would turn tail by the thousands at the approach of a German soldier with a big beard. Exactly the same ideas, with roles reversed and other desirable adjustments, were taught to French, English, and Russian children, who also had often been on the winning side. Children are, of course, show-offs, love to play cops and robbers, and are naturally inclined to regard the X family on Y Street as the greatest family in the world if it happens to be their own. So patriotism comes easily to children. But in Austria, the situation was slightly more complicated. For although the Austrians had of course also won all the wars in their history, after most of them they had had to give something up.
This was food for thought, and Ulrich wrote in his essay on love of country that anyone who really loved his country must never regard it as the best country in the world. Then, in a flash of inspiration that seemed to him especially fine, although he was more dazzled by its splendor than he was clear about its implications, he added to this dubious statement a second, that God Himself probably preferred to speak of His world in the subjunctive of possibility (hic dixerit quispiam—“here someone might object that . . .”), for God creates the world and thinks while He is at it that it could just as well be done differently. Ulrich gloried in this sentence, but he must not have expressed himself clearly enough, because it caused a great uproar and nearly got him expelled from school, alth
ough nothing happened because the authorities could not make up their minds whether to regard his brazen remark as calumny against the Fatherland or as blasphemy against God. At the time, he was attending the Theresianum, that select school for the sons of the aristocracy and gentry that supplied the noblest pillars of the state. His father, furious at the humiliation brought upon him by this unrecognizable chip off the old block, packed him off abroad to a Belgian town nobody had ever heard of, where a small, inexpensive private school run on shrewd and efficient business lines did a roaring trade in black sheep. There Ulrich learned to give his disdain for other people’s ideals international scope.
Since that time sixteen or seventeen years had passed, as the clouds drift across the sky. Ulrich neither regretted them nor was proud of them; he simply looked back at them in his thirty-second year with astonishment. He had meanwhile been here and there, including brief spells at home, and engaged in this or that worthwhile or futile endeavor. It has already been mentioned that he was a mathematician, and nothing more need be said of that for the moment; in every profession followed not for money but for love there comes a moment when the advancing years seem to lead to a void. After this moment had lasted for some time, Ulrich remembered that a man’s native country is supposed to have the mysterious power of making the mind take root and thrive in its true soil, and so he settled there with the feeling of a hiker who sits down on a bench for eternity, but with the thought that he will be getting up again immediately.
When he set about putting his house in order, as the Bible has it, it turned out to be the experience he had actually been waiting for. He had got himself into the pleasant position of having to restore his run-down little property from scratch. He was free to follow any principle, from the stylistically pure to total recklessness, free to choose any style from the Assyrians to cubism. What should he choose? Modern man is born in a hospital and dies in a hospital, so he should make his home like a clinic. So claimed a leading architect of the moment; and another reformer of interior decoration advocated movable partitions in homes instead of fixed walls so that people would learn to trust their housemates instead of shutting themselves off from one another. Time was making a fresh start just then (it does so all the time), and a new time needs a new style. Luckily for Ulrich, the little château already had three styles superimposed on one another, setting limits on what he could do to meet all these new demands. Yet he felt quite shaken by the responsibility of having the opportunity to renovate a house, what with the threat hovering over his head of “Show me how you live and I will tell you who you are!”—which he had read repeatedly in art magazines. After intensive study of these periodicals he decided that he had best take the extension of his personality into his own hands, and began to design his future furniture himself. But no sooner had he come up with an impressively massive form than it occurred to him that something spare, and strictly functional, could just as easily be put in its place; and when he had sketched a form of reinforced concrete that looked emaciated by its own strength, he was reminded of the thin, vernal lines of a thirteen-year-old girl’s body and drifted off into a reverie instead of making up his mind.
He was in that familiar state—not that the occasion mattered too seriously to him—of incoherent ideas spreading outward without a center, so characteristic of the present, and whose strange arithmetic adds up to a random proliferation of numbers without forming a unit. Finally he dreamed up only impracticable rooms, revolving rooms, kaleidoscopic interiors, adjustable scenery for the soul, and his ideas grew steadily more devoid of content. He had now finally reached the point to which he had been drawn all along. His father would have put it something like this: “Give a fellow a totally free hand and he will soon run his head into a wall out of sheer confusion.” Or this: “A man who can have anything he wants will soon be at a loss as to what to wish for.” Ulrich repeated these sayings to himself with great enjoyment. Their hoary wisdom appeared to him as an extraordinary new thought. For a man’s possibilities, plans, and feelings must first be hedged in by prejudices, traditions, obstacles, and barriers of all sorts, like a lunatic in his straitjacket, and only then can whatever he is capable of doing have perhaps some value, substance, and staying power. Here, in fact, was an idea with incalculable implications. Now the man without qualities, who had come back to his own country, took the second step toward letting himself be shaped by the outward circumstances of life: at this point in his deliberations he simply left the furnishing of his house to the genius of his suppliers, secure in the knowledge that he could safely leave the traditions, prejudices, and limitations to them. All he did himself was to touch up the earlier lines, the dark antlers under the white vaultings of the little hall, the formal ceiling in the salon, and whatever else that seemed to him useful and convenient.
When it was all done he could shake his head and wonder: “Is this the life that is going to be mine?” What he possessed was a charming little palace; one must almost call it that because it was exactly the way one imagines such places, a tasteful residence for a resident as conceived by furniture dealers, carpet sellers, and interior decorators who were leaders in their fields. All that was missing was for this charming clockwork to be wound up, for then carriages bringing high dignitaries and noble ladies would come rolling up the driveway, and footmen would leap from their running boards to ask, looking Ulrich over dubiously: “Where is your master, my good man?”
He had returned from the moon and had promptly installed himself on the moon again.
6
LEONA, OR A CHANGE IN VIEWPOINT
Once a man has put his house in order it is time to go courting. Ulrich’s girlfriend in those days was a chanteuse in a small cabaret who went by the name of Leontine. She was tall, curvaceously slender, provocatively lifeless, and he called her Leona.
He had been struck by the moist darkness of her eyes, the dolefully passionate expression on her handsome, regular, long face, and the songs full of feeling that she sang instead of risqué ones. All these old-fashioned little songs were about love, sorrow, abandonment, faithfulness, forest murmurs, and shining trout. She stood tall and lonely to the marrow on the tiny stage and patiently sang at the public with a housewife’s voice, and even if something suggestive did slip in now and then, the effect was all the more ghostlike because she spelled out all the feelings of the heart, the tragic as well as the teasing, with the same wooden gestures. Ulrich was immediately reminded of old photographs or engravings of dated beauties in ancient issues of forgotten women’s magazines. As he thought himself into this woman’s face he saw in it a large number of small traits that simply could not be real, yet they made the face what it was. There are, of course, in all periods all kinds of countenances, but only one type will be singled out by a period’s taste as its ideal image of happiness and beauty while all the other faces do their best to copy it, and with the help of fashion and hairdressers even the ugly ones manage to approximate the ideal. But there are some faces that never succeed, faces born to a strange distinction of their own, unyieldingly expressing the regal and banished ideal beauty of an earlier period. Such faces wander about like corpses of past desires in the great void of love’s traffic, and the men who gaped into the vast tedium of Leontine’s singing, unaware of what was happening to them, felt their nostrils twitch with feelings quite different from those aroused by brazen petite chanteuses with tango spit curls. So Ulrich decided to call her Leona and desired to possess her, as he might have wanted to possess a luxurious lion-skin rug.