But now if anyone should ask me what is the use or sense of this pattern I should have to answer, none. It is merely something I have imposed on the senselessness of life because I am a novelist. For my own satisfaction, for my amusement and to gratify what feels to me like an organic need, I have shaped my life in accordance with a certain design, with a beginning, a middle and an end, as from people I have met here and there I have constructed a play, a novel or a short story. We are the product of our natures and our environment. I have not made the pattern I thought best, or even the pattern I should have liked to make, but merely that which seemed feasible. There are better patterns than mine. I do not believe that I am influenced only by an illusion natural to the man of letters to think that the best pattern of all is the husbandman’s, who ploughs his land and reaps his crop, who enjoys his toil and enjoys his leisure, loves, marries, begets children and dies. When I have observed the peasantry in those favoured lands in which the earth produces her plenty without excessive labour, where the pleasures and pains of the individual are those incidental to the human race, it has seemed to me that there the perfect life was perfectly realized. There life, like a good story, pursues its way from beginning to end in a firm and unbroken line.
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THE egoism of man makes him unwilling to accept the meaninglessness of life, and when he has unhappily found himself no longer able to believe in a higher power whose ends he could flatter himself that he subserved he has sought to give it significance by constructing certain values beyond those that seem to further his immediate welfare. The wisdom of the ages has chosen three of these as most worthy. To aim at them for their own sake has seemed to give life some kind of sense. Though it can hardly be doubted that they too have a biologic utility, they have superficially an appearance of disinterestedness which gives man the illusion that through them he escapes from human bondage. Their nobility strengthens his wavering sense of his spiritual significance and, whatever the result, the pursuit of them appears to justify his efforts. Oases in the vast desert of existence, since he knows no other end to his journey, man persuades himself that they at all events are worth reaching and that there he will find rest and the answer to his question. These three values are Truth, Beauty and Goodness.
I have a notion that Truth finds a place in this list for rhetorical reasons. Man invests it with ethical qualities, such as courage, honour and independence of spirit, which indeed are often shown by his insistence on truth, but which in effect have nothing whatever to do with it. Finding in it so great an occasion for his own self-assertion he will be indifferent to any sacrifice that it entails. But then his interest is in himself and not in the truth. If truth is a value it is because it is true and not because it is brave to speak it. But truth is a character of judgements, and so one would suppose that its value lay in the judgements it characterizes rather than in itself. A bridge that joined two great cities would be more important than a bridge that led from one barren field to another. And if truth is one of the ultimate values, it seems strange that no one seems quite to know what it is. Philosophers still quarrel about its meaning, and the upholders of rival doctrines say many sarcastic things of one another. In these circumstances the plain man must leave them to it and content himself with the plain man’s truth. This is a very modest affair and merely asserts something about particular existents. It is a bare statement of the facts. If this is a value one must admit that none is more neglected. The books on ethics give long lists of occasions on which it may be legitimately withheld; their authors might have saved themselves the trouble. The wisdom of the ages has long since decided that toutes vérités ne sont pas bonnes à dire. Man has always sacrificed truth to his vanity, comfort and advantage. He lives not by truth but by make-believe, and his idealism, it has sometimes seemed to me, is merely his effort to attach the prestige of truth to the fictions he has invented to satisfy his self-conceit.
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BEAUTY stands in a better case. For many years I thought that it was beauty alone that gave significance to life and that the only purpose that could be assigned to the teeming generations that succeed one another on the face of the earth was to produce now and then an artist. The work of art, I decided, was the crowning product of human activity, and the final justification for all the misery, the endless toil and the frustrated strivings of humanity. So that Michelangelo might paint certain figures on the ceiling of the Sistine Chapel, so that Shakespeare might write certain speeches and Keats his odes, it seemed to me worth while that untold millions should have lived and suffered and died. And though I modified this extravagance later by including the beautiful life among the works of art that alone gave a meaning to life, it was still beauty that I valued. All these notions I have long since abandoned.
In the first place I discovered that beauty was a full stop. When I considered beautiful things I found that there was nothing for me to do but to gaze and admire. The emotion they gave me was exquisite, but I could not preserve it, nor could I indefinitely repeat it; the most beautiful things in the world finished by boring me. I noticed that I got a more lasting satisfaction from works of a more tentative character. Because they had not achieved complete success they gave more scope for the activity of my imagination. In the greatest of all works of art everything had been realized, I could give nothing, and my restless mind tired of passive contemplation. It seemed to me that beauty was like the summit of a mountain peak; when you had reached it there was nothing to do but to come down again. Perfection is a trifle dull. It is not the least of life’s ironies that this, which we all aim at, is better not quite achieved.
I suppose that we mean by beauty that object, spiritual or material, more often material, which satisfies our aesthetic sense. That, however, tells you just about as much as you would know about water if you were told that it was wet. I have read a good many books to discover what the authorities had to say that made the matter a little plainer. I have known intimately a great many persons who were absorbed in the arts. I am afraid that neither from them nor from books have I learnt much that greatly profited me. One of the most curious things that has forced itself on my notice is that there is no permanence in the judgement of beauty. The museums are full of objects which the most cultivated taste of a period considered beautiful, but which seem to us now worthless; and in my own lifetime I have seen the beauty evaporate from poems and pictures, exquisite not so long ago, like hoar frost before the morning sun. Vain as we may be we can hardly think our own judgement ultimate; what we think beautiful will doubtless be scorned in another generation, and what we have despised may be raised to honour. The only conclusion is that beauty is relative to the needs of a particular generation, and that to examine the things we consider beautiful for qualities of absolute beauty is futile. If beauty is one of the values that give life significance it is something that is constantly changing and thus cannot be analysed, for we can as little feel the beauty our ancestors felt as we can smell the roses they smelt.
I have tried to find out from the writers on æsthetics what it is in human nature that makes it possible for us to get the emotion of beauty and what exactly this emotion is. It is usual enough to talk of the æsthetic instinct: the term seems to give it a place among the mainsprings of the human being, like hunger and sex, and at the same time to endow it with a specific quality that flatters the philosophic craving for unity. So aesthetics have been derived from an instinct of expression, an exuberance of vitality, a mystical sense of the absolute and I know not what. For my part I should have said it was not an instinct at all, but a state of the body-mind, founded in part on certain powerful instincts, but combined with human characteristics, which are the result of the evolutionary process, and with the common circumstances of life. That it has a great deal to do with the sexual instinct seems to be shown by the fact, commonly admitted, that those who possess an æsthetic sense of unusual delicacy diverge sexually from the norm to an extreme and often pathological degree. There may be i
n the constitution of the body-mind something that renders certain tones, certain rhythms and certain colours peculiarly attractive to man, so that there may be a physiological reason for the elements of what we consider beautiful. But we also find things beautiful because they remind us of objects, people or places, that we have loved or to which the passage of time has lent a sentimental value. We find things beautiful because we recognize them and contrariwise we find things beautiful because their novelty surprises us. All this means that association, by likeness or contrast, enters largely into the æsthetic emotion. It is only association that can explain the æsthetic value of the ugly. I do not know that anyone has studied the effect of time on the creation of beauty. It is not only that we grow to see the beauty of things as we know them better; it is rather that the delight that succeeding ages take in them somehow adds to their beauty. That, I suppose, is why certain works whose beauty now seems manifest should, when first given to the world, have attracted no great attention. I have a notion that the odes of Keats are more beautiful than when he wrote them. They are enriched by the emotion of all who have found solace and strength in their loveliness. Far then from thinking the aesthetic emotion a specific, simple affair, I think it is a very complicated one, which is made up of various, often discordant elements. It is no good for the æstheticians to say that you ought not to be moved by a picture or a symphony because it fills you with erotic excitement or melts you to tears by reminding you of some long-forgotten scene, or through its associations exalts you to mystic rapture. It does; and these sides of it are just as much part and parcel of the æsthetic emotion as the disinterested satisfaction in balance and composition.
What exactly is one’s reaction to a great work of art? What does one feel when for instance one looks at Titian’s Entombment in the Louvre or listens to the quintet in the Meistersinger? I know what mine is. It is an excitement that gives me a sense of exhilaration, intellectual but suffused with sensuality, a feeling of well-being in which I seem to discern a sense of power and of liberation from human ties; at the same time I feel in myself a tenderness which is rich with human sympathy; I feel rested, at peace and yet spiritually aloof. Indeed on occasion, looking at certain pictures or statues, listening to certain music, I have had an emotion so strong that I could only describe it in the same words as those the mystics use to describe the union with God. That is why I have thought that this sense of communion with a larger reality is not only the privilege of the religious, but may be reached by other paths than prayer and fasting. But I have asked myself what was the use of this emotion. Of course it is delightful, and pleasure in itself is good, but what is there in it that makes it superior to any other pleasure, so superior that to speak of it as pleasure at all seems to depreciate it? Was Jeremy Bentham so foolish after all when he said that one sort of happiness was as good as another, and if the amount of pleasure was equal pushpin as good as poetry? The answer the mystics gave to this question was unequivocal. They said that rapture was worthless unless it strengthened the character and rendered man more capable of right action. The value of it lay in works.
It has been my lot to live much among persons of æsthetic sensibility. I am not speaking now of the creators: to my mind there is a great difference between those who create art and those who enjoy it; the creators produce because of that urge within them that forces them to exteriorize their personality. It is an accident if what they produce has beauty; that is seldom their special aim. Their aim is to disembarrass their souls of the burdens that oppress them, and they use the means, their pen, their paints or their clay, for which they have by nature a facility. I am speaking now of those to whom the contemplation and appreciation of art is the main business of life. I have found little to admire in them. They are vain and self-complacent. Inapt for the practical affairs of life, they disdain those who with humility perform the modest offices to which their destiny has constrained them. Because they have read a great many books or seen a great many pictures they think themselves superior to other men. They use art to escape the realities of life and in their imbecile contempt for common things deny value to the essential activities of humanity. They are no better really than drug-fiends; worse rather, for the drug-fiend at all events does not set himself on a pedestal from which to look down on his fellow-men. The value of art, like the value of the Mystic Way, lies in its effects. If it can only give pleasure, however spiritual that pleasure may be, it is of no great consequence, or at least of no more consequence than a dozen oysters and a pint of Montrachet. If it is a solace, that is well enough; the world is full of inevitable evils and it is good that man should have some hermitage to which from time to time he may withdraw himself; but not to escape them, rather to gather fresh strength to face them. For art, if it is to be reckoned as one of the great values of life, must teach men humility, tolerance, wisdom and magnanimity. The value of art is not beauty, but right action.
If beauty is one of the great values of life, then it seems hard to believe that the æsthetic sense which enables men to appreciate it should be the privilege only of a class. It is not possible to maintain that a form of sensibility that is shared but by the elect can be a necessity of human life. Yet that is what the æsthetes claim. I must confess that in my foolish youth when I considered that art (in which I included the beauties of nature, for I was very much of opinion, as indeed I still am, that their beauty was constructed by men as definitely as they constructed pictures or symphonies) was the crown of human endeavour and the justification of man’s existence, it gave me a peculiar satisfaction to think that it could be appreciated only by the chosen few. But this notion has long stuck in my gizzard. I cannot believe that beauty is the appanage of a set, and I am inclined to think that a manifestation of art that has a meaning only to persons who have undergone a peculiar training is as inconsiderable as the set to which it appeals. An art is only great and significant if it is one that all may enjoy. The art of a clique is but a plaything. I do not know why distinctions are made between ancient art and modern art. There is nothing but art. Art is living. To attempt to give an object of art life by dwelling on its historical, cultural, or arch(aeological associations is senseless. It does not matter whether a statue was hewn by an archaic Greek or a modern Frenchman. Its only importance is that it should give us here and now the aesthetic thrill and that this aesthetic thrill should move us to works. If it is to be anything more than a self-indulgence and an occasion for self-complacency, it must strengthen your character and make it more fitted for right action. And little as I like the deduction, I cannot but accept it; and this is that the work of art must be judged by its fruits, and if these are not good it is valueless. It is an odd fact, which must be accepted as in the nature of things and for which I know no explanation, that the artist achieves this effect only when he does not intend it. His sermon is most efficacious if he has no notion that he is preaching one. The bee produces wax for her own purposes and is unaware that man will put it to diverse uses.
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IT appears then impossible to say that either truth or beauty has intrinsic value. What about goodness? But before I speak of goodness I would speak of love; for there are philosophers who, thinking that it embraced every other, have accepted it as the highest of human values. Platonism and Christianity have combined to give it a mystical significance. The associations of the word lend it an emotion that makes it more exciting than plain goodness. Goodness in comparison is a trifle dull. But love has two meanings, love pure and simple, sexual love, namely; and loving-kindness. I do not think that even Plato distinguished them with exactness. He seems to me to ascribe the exultation, the sense of power, the feeling of heightened vitality which accompany sexual love to that other love which he calls the heavenly love and which I should prefer to call loving-kindness; and by doing so infects it with the ineradicable vice of earthly love. For love passes. Love dies. The great tragedy of life is not that men perish, but that they cease to love. Not the least of the evils o
f life, and one for which there is small help, is that someone whom you love no longer loves you; when La Rochefoucauld discovered that between two lovers there is one who loves and one who lets himself be loved he put in an epigram the discord that must ever prevent men from achieving in love perfect happiness. However much people may resent the fact and however angrily deny it, there can surely be no doubt that love depends on certain secretions of the sexual glands. In the immense majority these do not continue indefinitely to be excited by the same object, and with advancing years they atrophy. People are very hypocritical in this matter and will not face the truth. They so deceive themselves that they can accept it with complacency when their love dwindles into what they describe as a solid and enduring affection. As if affection had anything to do with love! Affection is created by habit, community of interests, convenience and the desire of companionship. It is a comfort rather than an exhilaration. We are creatures of change, change is the atmosphere we breathe, and is it likely that the strongest but one of all our instincts should be free from the law? We are not the same persons this year as last; nor are those we love. It is a happy chance if we, changing, continue to love a changed person. Mostly, different ourselves, we make a desperate, pathetic effort to love in a different person the person we once loved. It is only because the power of love when it seizes us seems so mighty that we persuade ourselves that it will last for ever. When it subsides we are ashamed, and, duped, blame ourselves for our weakness, whereas we should accept our change of heart as a natural effect of our humanity. The experience of mankind has led them to regard love with mingled feelings. They have been suspicious of it. They have as often cursed as praised it. The soul of man, struggling to be free, has except for brief moments looked upon the self-surrender that it claims as a fall from grace. The happiness it brings may be the greatest of which man is capable, but it is seldom, seldom unalloyed. It writes a story that generally has a sad ending. Many have resented its power and angrily prayed to be delivered from its burden. They have hugged their chains, but knowing they were chains hated them too. Love is not always blind, and there are few things that cause greater wretchedness than to love with all your heart someone who you know is unworthy of love.