He thought with a smile of his uncle’s remark. It was lucky that the turn of his mind tended to flippancy. He had begun to realise what a great loss he had sustained in the death of his father and mother. That was one of the differences in his life which prevented him from seeing things in the same way as other people. The love of parents for their children is the only emotion which is quite disinterested. Among strangers he had grown up as best he could, but he had seldom been used with patience or forbearance. He prided himself on his self-control. It had been whipped into him by the mockery of his fellows. Then they called him cynical and callous. He had acquired calmness of demeanour and under most circumstances an unruffled exterior, so that now he could not show his feelings. People told him he was unemotional; but he knew that he was at the mercy of his emotions: an accidental kindness touched him so much that sometimes he did not venture to speak in order not to betray the unsteadiness of his voice. He remembered the bitterness of his life at school, the humiliation which he had endured, the banter which had made him morbidly afraid of making himself ridiculous; and he remembered the loneliness he had felt since, faced with the world, the disillusion and the disappointment caused by the difference between what it promised to his active imagination and what it gave. But notwithstanding he was able to look at himself from the outside and smile with amusement.
‘By Jove, if I weren’t flippant, I should hang myself,’ he thought cheerfully.
His mind went back to the answer he had given his uncle when he asked him what he had learnt in Paris. He had learnt a good deal more than he told him. A conversation with Cronshaw had stuck in his memory, and one phrase he had used, a commonplace one enough, had set his brain working.
‘My dear fellow,’ Cronshaw said, ‘there’s no such thing as abstract morality.’
When Philip ceased to believe in Christianity he felt that a great weight was taken from his shoulders; casting off the responsibility which weighed down every action, when every action was infinitely important for the welfare of his immortal soul, he experienced a vivid sense of liberty. But he knew now that this was an illusion. When he put away the religion in which he had been brought up, he had kept unimpaired the morality which was part and parcel of it. He made up his mind therefore to think things out for himself. He determined to be swayed by no prejudices. He swept away the virtues and the vices, the established laws of good and evil, with the idea of finding out the rules of life for himself. He did not know whether rules were necessary at all. That was one of the things he wanted to discover. Clearly much that seemed valid seemed so only because he had been taught it from his earliest youth. He had read a number of books, but they did not help him much, for they were based on the morality of Christianity; and even the writers who emphasised the fact that they did not believe in it were never satisfied till they had framed a system of ethics in accordance with that of the Sermon on the Mount. It seemed hardly worth while to read a long volume in order to learn that you ought to behave exactly like everybody else. Philip wanted to find out how he ought to behave, and he thought he could prevent himself from being influenced by the opinions that surrounded him. But meanwhile he had to go on living, and, until he formed a theory of conduct, he made himself a provisional rule.
‘Follow your inclinations with due regard to the policeman round the corner.’
He thought the best thing he had gained in Paris was a complete liberty of spirit, and he felt himself at last absolutely free. In a desultory way he had read a good deal of philosophy, and he looked forward with delight to the leisure of the next few months. He began to read at haphazard. He entered upon each system with a little thrill of excitement, expecting to find in each some guide by which he could rule his conduct; he felt himself like a traveller in unknown countries and as he pushed forward the enterprise fascinated him; he read emotionally, as other men read pure literature, and his heart leaped as he discovered in noble words what himself had obscurely felt. His mind was concrete and moved with difficulty in regions of the abstract; but, even when he could not follow the reasoning, it gave him a curious pleasure to follow the tortuosities of thoughts that threaded their nimble way on the edge of the incomprehensible. Sometimes great philosophers seemed to have nothing to say to him, but at others he recognised a mind with which he felt himself at home. He was like the explorer in Central Africa who comes suddenly upon wide uplands, with great trees in them and stretches of meadow, so that he might fancy himself in an English park. He delighted in the robust common sense of Thomas Hobbes; Spinoza filled him with awe, he had never before come in contact with a mind so noble, so unapproachable and austere; it reminded him of that statue by Rodin, L’Age d’Airain, which he passionately admired; and then there was Hume: the scepticism of that charming philosopher touched a kindred note in Philip; and, revelling in the lucid style which seemed able to put complicated thought into simple words, musical and measured, he read as he might have read a novel, a smile of pleasure on his lips. But in none could he find exactly what he wanted. He had read somewhere that every man was born a Platonist, an Aristotelian, a Stoic, or an Epicurean; and the history of George Henry Lewes (besides telling you that philosophy was all moonshine) was there to show that the thought of each philospher was inseparably connected with the man he was. When you knew that you could guess to a great extent the philosophy he wrote. It looked as though you did not act in a certain way because you thought in a certain way, but rather that you thought in a certain way because you were made in a certain way. Truth had nothing to do with it. There was no such thing as truth. Each man was his own philosopher, and the elaborate systems which the great men of the past had composed were only valid for the writers.
The thing then was to discover what one was and one’s system of philosophy would devise itself. It seemed to Philip that there were three things to find out: man’s relation to the world he lives in, man’s relation with the men among whom he lives, and finally man’s relation to himself. He made an elaborate plan of study.
The advantage of living abroad is that, coming in contact with the manners and customs of the people among whom you live, you observe them from the outside and see that they have not the necessity which those who practise them believe. You cannot fail to discover that the beliefs which to you are self-evident to the foreigner are absurd. The year in Germany, the long stay in Paris, had prepared Philip to receive the sceptical teaching which came to him now with such a feeling of relief. He saw that nothing was good and nothing was evil; things were merely adapted to an end. He read The Origin of Species. It seemed to offer an explanation of much that troubled him. He was like an explorer now who has reasoned that certain natural features must present themselves, and, beating up a broad river, finds here the tributary that he expected, there the fertile, populated plains, and further on the mountains. When some great discovery is made the world is surprised afterwards that it was not accepted at once, and even on those who acknowledge its truth the effect is unimportant. The first readers of The Origin of Species accepted it with their reason; but their emotions, which are the ground of conduct, were untouched. Philip was born a generation after this great book was published, and much that horrified its contemporaries had passed into the feeling of the time, so that he was able to accept it with a joyful heart. He was intensely moved by the grandeur of the struggle for life, and the ethical rule which it suggested seemed to fit in with his predispositions. He said to himself that might was right. Society stood on one side, an organism with its own laws of growth and self-preservation, while the individual stood on the other. The actions which were to the advantage of society it termed virtuous and those which were not it called vicious. Good and evil meant nothing more than that. Sin was a prejudice from which the free man should rid himself. Society had three arms in its contest with the individual, laws, public opinion, and conscience: the first two could be met by guile, guile is the only weapon of the weak against the strong: common opinion put the matter well when it stated that sin consisted in being found out; but conscience was the traitor within the gates; it fought in each heart the battle of society, and caused the individual to throw himself, a wanton sacrifice, to the prosperity of his enemy. For it was clear that the two were irreconcilable, the state and the individual conscious of himself. THAT uses the individual for its own ends, trampling upon him if he thwarts it, rewarding him with medals, pensions, honours, when he serves it faithfully; THIS, strong only in his independence, threads his way through the state, for convenience’ sake, paying in money or service for certain benefits, but with no sense of obligation; and, indifferent to the rewards, asks only to be left alone. He is the independent traveller, who uses Cook’s tickets because they save trouble, but looks with good-humoured contempt on the personally conducted parties. The free man can do no wrong. He does everything he likes—if he can. His power is the only measure of his morality. He recognises the laws of the state and he can break them without sense of sin, but if he is punished he accepts the punishment without rancour. Society has the power.
But if for the individual there was no right and no wrong, then it seemed to Philip that conscience lost its power. It was with a cry of triumph that he seized the knave and flung him from his breast. But he was no nearer to the meaning of life than he had been before. Why the world was there and what men had come into existence for at all was as inexplicable as ever. Surely there must be some reason. He thought of Cronshaw’s parable of the Persian carpet. He offered it as a solution of the riddle, and mysteriously he stated that it was no answer at all unless you found it out for yourself.
‘I wonder what the devil he meant,’ Philip smiled.
And so, on the last day of September, eager to put into practice all these new theories of life, Philip, with sixteen hundred pounds and his club-foot, set out for the second time to London to make his third start in life.