TWO:Speaking seriously, Jeff replied to Larrys challenge.There must, one would suppose, be some force in the Epicurean philosophy of death, for it has been endorsed by no less a thinker and observer than Shakspeare. To make the great dramatist responsible for every opinion uttered by one or other of his characters would, of course, be absurd; but when we find personages so different in other respects as Claudio, Hamlet, and Macbeth, agreeing in the sentiment that, apart from the prospect of a future judgment, there is nothing to appal us in the thought of death, we cannot avoid the inference that he is here making them the mouthpiece of his own convictions, even, as in Hamlets famous soliloquy, at the expense of every dramatic propriety. Nevertheless, the answer of humanity to such sophisms will always be that of Homers Achilles, μ? δ? μοι θ?νατ?ν γε παρα?δαTalk me not fair of death! A very simple process of reasoning will make this clear. The love of life necessarily involves a constant use of precautions against its loss. The certainty of death means the certainty that these precautions shall one day prove unavailing; the consciousness of its near approach means the consciousness that they have actually failed. In both cases the result must be a sense of baffled or arrested effort, more or less feeble when it is imagined, more or less acute when it it is realised. But this diversion of the conscious energies from their accustomed channel, this turning back of the feelings on themselves, constitutes the essence of all emotion; and where the object of the arrested energies was to avert a danger, it constitutes the emotion of fear. Thus, by an inevitable law, the love of life has for its reverse side the dread of death. Now the love of life is guaranteed by the survival of the fittest; it must last as long as the human race, for91 without it the race could not last at all. If, as Epicurus urged, the supreme desirability of pleasure is proved by its being the universal object of pursuit among all species of animals,177 the supreme hatefulness of death is proved by an analogous experience; and we may be sure that, even if pessimism became the accepted faith, the darkened prospect would lead to no relaxation of our grasp on life. A similar mode of reasoning applies to the sorrow and anguish, mortis comites et funeris atri, from which the benevolent Roman poet would fain relieve us. For, among a social species, the instinct for preserving others is second only to the instinct of self-preservation, and frequently rises superior to it. Accordingly, the loss of those whom we love causes, and must always cause us, a double distress. There is, first, the simple pain due to the eternal loss of their society, a pain of which Lucretius takes no account. And, secondly, there is the arrest of all helpful activity on their behalf, the continual impulse to do something for them, coupled with the chilling consciousness that it is too late, that nothing more can be done. So strong, indeed, is this latter feeling that it often causes the loss of those whose existence was a burden to themselves and others, to be keenly felt, if only the survivors were accustomed, as a matter of duty, to care for them and to struggle against the disease from which they suffered. Philosophy may help to fill up the blanks thus created, by directing our thoughts to objects of perennial interest, and she may legitimately discourage the affectation or the fostering of affliction; but the blanks themselves she cannot explain away, without forfeiting all claim on our allegiance as the ultimate and incorruptible arbitress of truth.
THREE:
THREE:When I arrived in Louvain I heard of a young Fleming who was then being nursed in a hospital established by the Norbertine Fathers, and had been serving at two pieces of ordnance near Corbeek-Loo. As the army was forced to retreat in the evening his comrades were compelled to abandon the two guns, but he had to stay, being wounded in the leg by a grape shot. The Germans made him prisoner, and tied him to a tree. By an immense effort he succeeded in tearing himself loose, and dragged himself towards a farm-house. At a short distance from this goal he was stopped, however, by a German soldier. The Fleming, putting forth all his remaining strength, gave the other such a tremendous blow in the face with his rifle-butt that he fell down dead. Subsequently this boy reached the farm-house, where he was charitably received. Later on he was fetched away by the Sisters from Boven-Loo, and finally from that institution by the Norbertine Fathers.
- Justine Goliyad
- Justine Goliyad
- Justine Goliyad