The Wisdom of Life - Arthur Schopenhauer (best non fiction books of all time .TXT) 📗

rather, the numerous classes of the community who do not acknowledge the principle of knightly honor, let any dispute run its natural course. Amongst these classes homicide is a hundredfold rarer than amongst those - and they amount, perhaps, in all, to hardly one in a thousand, - who pay homage to the principle: and even blows are of no very frequent occurrence.

Then it has been said that the manners and tone of good society are ultimately based upon this principle of honor, which, with its system of duels, is made out to be a bulwark against the assaults of savagery and rudeness. But Athens, Corinth and Rome could assuredly boast of good, nay, excellent society, and manners and tone of a high order, without any support from the bogey of knightly honor. It is true that women did not occupy that prominent place in ancient society which they hold now, when conversation has taken on a frivolous and trifling character, to the exclusion of that weighty discourse which distinguished the ancients.

This change has certainly contributed a great deal to bring about the tendency, which is observable in good society now-a-days, to prefer personal courage to the possession of any other quality. The fact is that personal courage is really a very subordinate virtue, - merely the distinguishing mark of a subaltern, - a virtue, indeed, in which we are surpassed by the lower animals; or else you would not hear people say,
as brave as a lion . Far from being the pillar of society, knightly honor affords a sure asylum, in general for dishonesty and wickedness, and also for small incivilities, want of consideration and unmannerliness. Rude behavior is often passed over in silence because no one cares to risk his neck in correcting it.

After what I have said, it will not appear strange that the dueling system is carried to the highest pitch of sanguinary zeal precisely in that nation whose political and financial records show that they are not too honorable. What that nation is like in its private and domestic life, is a question which may be best put to those who are experienced in the matter. Their urbanity and social culture have long been conspicuous by their absence.

There is no truth, then, in such pretexts. It can be urged with more justice that as, when you snarl at a dog, he snarls in return, and when you pet him, he fawns; so it lies in the nature of men to return hostility by hostility, and to be embittered and irritated at any signs of depreciatory treatment or hatred: and, as Cicero says, there is something so penetrating in the shaft of envy that even men of wisdom and worth find its wound a painful one ; and nowhere in the world, except, perhaps, in a few religious sects, is an insult or a blow taken with equanimity. And yet a natural view of either would in no case demand anything more than a requital proportionate to the offence, and would never go to the length of assigning death as the proper penalty for anyone who accuses another of lying or stupidity or cowardice. The old German theory of blood for a blow is a revolting superstition of the age of chivalry. And in any case the return or requital of an insult is dictated by anger, and not by any such obligation of honor and duty as the advocates of chivalry seek to attach to it. The fact is that, the greater the truth, the greater the slander; and it is clear that the slightest hint of some real delinquency will give much greater offence than a most terrible accusation which is perfectly baseless: so that a man who is quite sure that he has done nothing to deserve a reproach may treat it with contempt, and will be safe in doing so. The theory of honor demands that he shall show a susceptibility which he does not possess, and take bloody vengeance for insults which he cannot feel. A man must himself have but a poor opinion of his own worth who hastens to prevent the utterance of an unfavorable opinion by giving his enemy a black eye.

True appreciation of his own value will make a man really indifferent to insult; but if he cannot help resenting it, a little shrewdness and culture will enable him to save appearances and dissemble his anger. If he could only get rid of this superstition about honor - the idea, I mean, that it disappears when you are insulted, and can be restored by returning the insult; if we could only stop people from thinking that wrong, brutality and insolence can be legalized by expressing readiness to give satisfaction, that is, to fight in defence of it, we should all soon come to the general opinion that insult and depreciation are like a battle in which the loser wins; and that, as Vincenzo Monti says, abuse resembles a church-procession, because it always returns to the point from which it set out. If we could only get people to look upon insult in this light, we should no longer have to say something rude in order to prove that we are in the right. Now, unfortunately, if we want to take a serious view of any question, we have first of all to consider whether it will not give offence in some way or other to the dullard, who generally shows alarm and resentment at the merest sign of intelligence; and it may easily happen that the head which contains the intelligent view has to be pitted against the noodle which is empty of everything but narrowness and stupidity. If all this were done away with, intellectual superiority could take the leading place in society which is its due - a place now occupied, though people do not like to confess it, by excellence of physique, mere fighting pluck, in fact; and the natural effect of such a change would be that the best kind of people would have one reason the less for withdrawing from society. This would pave the way for the introduction of real courtesy and genuinely good society, such as undoubtedly existed in Athens, Corinth and Rome. If anyone wants to see a good example of what I mean, I should like him to read Xenophon's Banquet .

The last argument in defence of knightly honor no doubt is, that, but for its existence, the world - awful thought! - would be a regular bear-garden. To which I may briefly reply that nine hundred and ninety-nine people out of a thousand who do not recognize the code, have often given and received a blow without any fatal consequences: whereas amongst the adherents of the code a blow usually means death to one of the parties. But let me examine this argument more closely.

I have often tried to find some tenable, or at any rate, plausible basis - other than a merely conventional one - some positive reasons, that is to say, for the rooted conviction which a portion of mankind entertains, that a blow is a very dreadful thing; but I have looked for it in vain, either in the animal or in the rational side of human nature. A blow is, and always will be, a trivial physical injury which one man can do to another; proving, thereby, nothing more than his superiority in strength or skill, or that his enemy was off his guard. Analysis will carry us no further. The same knight who regards a blow from the human hand as the greatest of evils, if he gets a ten times harder blow from his horse, will give you the assurance, as he limps away in suppressed pain, that it is a matter of no consequence whatever. So I have come to think that it is the human hand which is at the bottom of the mischief. And yet in a battle the knight may get cuts and thrusts from the same hand, and still assure you that his wounds are not worth mentioning. Now, I hear that a blow from the flat of a sword is not by any means so bad as a blow from a stick; and that, a short time ago, cadets were liable to be punished by the one but not the other, and that the very greatest honor of all is the
accolade . This is all the psychological or moral basis that I can find; and so there is nothing left me but to pronounce the whole thing an antiquated superstition that has taken deep root, and one more of the many examples which show the force of tradition. My view is confirmed by the well-known fact that in China a beating with a bamboo is a very frequent punishment for the common people, and even for officials of every class; which shows that human nature, even in a highly civilized state, does not run in the same groove here and in China.

On the contrary, an unprejudiced view of human nature shows that it is just as natural for a man to beat as it is for savage animals to bite and rend in pieces, or for horned beasts to butt or push. Man may be said to be the animal that beats. Hence it is revolting to our sense of the fitness of things to hear, as we sometimes do, that one man bitten another; on the other hand, it is a natural and everyday occurrence for him to get blows or give them. It is intelligible enough that, as we become educated, we are glad to dispense with blows by a system of mutual restraint. But it is a cruel thing to compel a nation or a single class to regard a blow as an awful misfortune which must have death and murder for its consequences. There are too many genuine evils in the world to allow of our increasing them by imaginary misfortunes, which brings real ones in their train: and yet this is the precise effect of the superstition, which thus proves itself at once stupid and malign.

It does not seem to me wise of governments and legislative bodies to promote any such folly by attempting to do away with flogging as a punishment in civil or military life. Their idea is that they are acting in the interests of humanity; but, in point of fact, they are doing just the opposite; for the abolition of flogging will serve only to strengthen this inhuman and abominable superstition, to which so many sacrifices have already been made. For all offences, except the worst, a beating is the obvious, and therefore the natural penalty; and a man who will not listen to reason will yield to blows. It seems to me right and proper to administer corporal punishment to the man who possesses nothing and therefore cannot be fined, or cannot be put in prison because his master's interests would suffer by the loss of his service. There are really no arguments against it: only mere talk about the dignity of man - talk which proceeds, not from any clear notions on the subject, but from the pernicious superstition I have been describing. That it is a superstition which lies at the bottom of the whole business is proved by an almost laughable example. Not long ago, in the military discipline of many countries, the cat was replaced by the stick. In either case the object was to produce physical pain; but the latter method involved no disgrace, and was not derogatory to honor.

By promoting this superstition, the State is playing into the hands of the principle of knightly honor, and therefore of the duel; while at the same time it is