The agreeable eye

an eudæmonistarchives

Citation (61)

When we contemplate this display of passions and the consequences of their violence, the unreason which is associated not only with them, but even – rather we might say specially – with good designs and righteous aims; when we see arising therefrom the evil, the vice, the ruin that has befallen the most flourishing kingdoms which the mind of man ever created, we can hardly avoid being filled with sorrow this universal taint of corruption. And since this decay is not the work of mere nature, but of human will, our reflections may well lead us to a moral sadness, a revolt of the good will (spirit) – if indeed it has a place within us. Without rhetorical exaggeration, a simple, truthful account of the miseries that have overwhelmed the noblest of nations and polities and the finest exemplars of private virtue forms a most fearful picture and excites emotions of the profoundest and most hopeless sadness, counter-balanced by no consoling result. We can endure it and strengthen ourselves against it only by thinking that this is the way it had to be – it is fate; nothing can be done. And at last, out of the boredom with which this sorrowful reflection threatens us, we draw back into the vitality of the present, into our aims and interests of the moment; we retreat, in short, into the selfishness that stands on the quiet shore and thence enjoys in safety the distant spectacle of wreckage and confusion.

But in contemplating history as the slaughter-bench at which the happiness of peoples, the wisdom of states, and the virtue of individuals have been sacrificed, a question necessarily arises: To what principle, to what final purpose, have these monstrous sacrifices been offered?

—G. W. F. Hegel (Reason in History,
trans. R. S. Hartman, pp.26f.)


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