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The duty of the State is double; it must strive to perfect its member, by promoting their intellectual and moral progress, and try to keep the right and the justice in their mutual relationships.
African Spir
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A good man never wholly perishes, the best part of his being outlives in eternity.
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The social organization of work is the most complicated and difficult problem that humanity has ever had to solve. It being possible to realize that organization neither by violence, nor by merely external or legal measures, it require the free participation of all to the joint work, and, consequently, to a regeneration of men that bring them to overcome their selfishness and understand their duty towards themselves and towards the community.
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It is from the education of the new generations that we will especially be able to expect a real moral progress. It is important first of all to develop in it self-control, love of truth and solidarity spirit.
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The concept of absolute, hence springs, in the moral field, the moral laws or norms, represent, in the field of knowledge, the principle of identity, which is the fundamental law of the thought; norms of logic springs from it, that govern the thought in the field of science.
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To spend for destruction ten times more than for instruction, such is the fashion in our time; and men seriously regard themselves as rational beings!
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Whoever has recognized the vainglory of individuality will not attach any store to fame. The only one thing which is really valuable, it is to do good.
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The first principle from which stems the moral of about all people at all time; it is summarized in this precept: Love thy neighbor as thyself, and: do as you would be done by.
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In ancient times, any man rising up above the common people tried to shape his life according to his principles; it is no longer like than now; it is (because) for the ancients, moral was a principle of inner life, whereas in our days, most of the time one is content to adhere to an official moral, that we recognize in theory, but that one does not care to put into practice.
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In life we only try to produce, to win, and enjoy the more we can; in science, to discover and invent the more we can; in religion, to dominate on the greatest number of people we can; whereas the forming of the character, the further development of the faculties of the intelligence, the refinement of the consciousness and of the heart, are considered incidental things.
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Arbitrariness and true liberty are as distinct from each other that the empirical nature is distinct from the higher nature of man.
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If we recognize, following the materialist theories, that only the physical nature exist, and that man contain no higher essence, divine, which, by one side of his being, raise him above his animal nature, it would be a question neither of obligation, nor of moral responsibility; then the supreme good would consist for him, indeed, to satisfy his appetites and his natural inclinations, to look for the pleasure and flee from pain. In this case, there could be neither religion nor moral, since religion is precisely what raise man above vulgar reality, and that moral is the very negation of selfishness.
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The precept to worship God 'in spirit and in truth' recommand to worship him as an inward and moral force, without physical attributes and with no relation to fears and egoist wishes.
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The appalling and shameful scene of disarray and illogicality that manifest itself in the thought and deeds of men, will no longer be seen, once these will possess an enlighten consciousness.
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It goes without saying that only inner greatness possess a true value. Any attempt to rise up outwardly above others, or to want to impose one's superiority, denote a lack of moral greatness, since we do not try to replace in that way to what, if we did really possess it, would have no need whatsoever to flaunt itself.
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See that unfortunate soldier who is falling hurt to death on the battlefield; he learns that his folks have vanquished and dies happy. He detached himself from himself, has identified himself with something greater and more lasting than himself; his homeland; thus, while dying as an individual, he has the certainty to survive in a larger existence.
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When under the influence of certain reasons (alcohol, war, etc.), the low instincts are unbridled, the brute appears and rule over, stifling every noble, generous impulse; it is then the ruin of any humanity in man.
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Outward, thanks to the knowledge of physical laws, man could subdue nature, but inwardly, he remained a slave to it. For, when all is said and done, at what is aiming all this display of activity, if not to realized outward profits, to provide material pleasure. It is not the first time that men sell their birth right for a dish of lentils, and thus disown the best of themselves.
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What determinate events is, beside national, dynastic and particular egoism, the instinct of domination and conquest, in one word, force. Judging by the history of humanity, harms that men have had to suffer, harms that men have to suffer by their nature are minute in comparison to these they inflict to each others. The most fantastic imagination might not fabricate some cruelties, injustices and perfidies that men have not exceeded in practice.
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A same breath will give life to men, when they will will have succeeded in overcoming all that divide them and put them in opposition one another; then they will have a feeling of the limits of their individuality wonderfully widen and will be able to unite in a beneficial atmosphere of harmony and brotherly concord.
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A man, engaged in his simple reflections in everyday life, will comprehend neither the possibility, nor the benefits of self-sacrifice, but, when given a great cause to defend, and he will find only natural to sacrifice oneself for it.
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It is to our lack of proper content, of our inner emptiness that we need occupations and distractions, otherwise we experience boredom, which is nothing else than the feeling of unease that take hold of us when our spirit is not absorbed by the mirages of life.
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Place a spider on top of a mountain, it will only try to catch flies; alas, they are many those who, in the figurative meaning, have spider's eyes.
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When a man make of his personal interests the mainspring of his life and he is greedy to make use of everything that can benefit him, he naturally enters into conflict with other persons, acting also in their interests, hence the disagreements that can become a hundred years old, and drive whole generations to a mutual hate.
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Man is in pursuit of two goals: he is looking for happiness and, being by essence empty, he is trying to fill his life; the latter reason play a more considerable role than we ordinarily think. What we take for vainglory, ambition, love of power and riches, is often, indeed, a need to mask this emptiness, a need to let one's hair down, to put oneself on a false scent or trail.
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Yet would we die as some have done: Beating a way for the rising sun.
Arna Bontemps
African Spir
Creative Commons
Born:
November 15, 1837
Died:
March 26, 1890
(aged 52)
Bio:
Afrikan Aleksandrovich Špir was a Russian Neo-Kantian philosopher of Greek-German descent who wrote primarily in German. His book Denken und Wirklichkeit exerted a "lasting impact" on the writings of Friedrich Nietzsche.
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