Justifications, Aldous Huxley

JUSTIFICATIONS

Well beaten by the Don, Masetto lies groaning in the darkness. To him comes Zerlina, repentantly tender. Kneeling beside him, ‘Vedrai, carino,’ she promises in a melody of the most ravishing elegance,

Vedrai, carino,

se sei buonino,

che bel rimedio

  ti voglio dar.

È naturale,

non da disgusto,

e lo speziale

  non lo sa far.

È un certo balsamo

che porto adosso.

Dare te’l posso,

  se il vuoi provar.

And after half a dozen repetitions of tocca mi qua, qua and twenty bars of deliciously melodious twiddles, the orchestra ends up, pianissimo, but how definitely and satisfyingly! with the chord of C major, and the newly married lovers retire to enjoy their bliss.

È naturale, non da disgusto . . . Da Ponte evidently spoke for himself. This is his description of the manner in which the libretto of Don Giovanni was composed: ‘I sat down at my writing-table and stayed there for twelve hours on end, with a little bottle of Tokay on my right hand, an inkstand in the middle, and a box of Seville tobacco on the left. A beautiful young girl of sixteen was living in my house with her mother, who looked after the household. (I should have wished to love her only as a daughter—but . . .)

She came into my room whenever I rang the bell, which in truth was fairly often, and particularly when my inspiration seemed to begin to cool. She brought me now a biscuit, now a cup of coffee, or again nothing but her own lovely face, always gay, always smiling, and made precisely to inspire poetic fancy and brilliant ideas.’ It is a scene from a settecento Earthly Paradise—before the Fall of 1789.

The mind is its own place, and there have always been plenty of men and women whose home was Da Ponte’s Eden. The rest of us are not so fortunate. In the world we inhabit, that certo balsamo which Zerlina and her young friends carry about with them is listed as one of the dangerous drugs. Its administration is not permitted, except under a medical certificate. In the moral pharmacopœias of all civilized countries it is official in only one form—matrimony. Made up in this way the bel rimedio is ‘a remedy against sin.’ Made up in any other way, it is sin.

Those who, like Da Ponte, are untroubled in this matter by qualms of conscience, merely ignore the prescriptions of the pharmacopœia. If they want the balm, they take it, in whatever form and from any bootlegger who is willing to supply it. The behaviour of these drug traffickers is so straightforward, their thoughts and feelings so transparently comprehensible, that it is unnecessary to pay any further attention to them. It is just a matter of tocca mi qua, qua, and there’s an end of it.

But there is another class of men and women, the scrupulous, for whom this simple solution is morally impossible. They want the certo balsamo in forms that are not official; they feel impelled to give an unduly violent expression to their lust for power, or social position or money. Current morality condemns these wishes. It would be possible for them, by breaking the law discreetly, to get all they want without discomfort; but they are not prepared even to think of themselves as law-breakers.

They reject an enjoyment which is illicit, refuse to be the furtive evaders of a rule of which their own furtiveness tacitly confirms the validity. Declining the dishonourable rôle of bootleggers, they claim to be on the right side of the law, they insist on the essential orthodoxy of their actions. Other people condemn them; they retort by inventing philosophies to prove that they are right.

Many people carry scrupulousness a stage further. There is no question of their committing an act that has been pronounced illegal or immoral. They take their certo balsamo as prescribed; they indulge their avarice and their lust for power only in such ways as convention regards as respectable.

But all sensualities and egotisms are essentially irrational; and, along with their animal cravings, men feel a hunger and thirst for explanation, for reasonableness, for righteousness. Even a licit indulgence in the irrational can be distressing to the scrupulous. Law and the local system of morality may pronounce such indulgences to be harmless; but they feel it necessary to invent more elaborate justifications of their own.

A complete history of justifications would be, to a great extent, identical with a history of thought. Most political, ethical and even cosmological systems have been essentially justificatory. They are the work either of men in rebellion against the existing system, or of the scrupulous, or of the defenders of orthodoxy.

To be effective, justifications have to be made in terms of the philosophy which condemns the acts or thoughts that it is desired to justify. The scrupulous are concerned to prove that the irrational they so much dread is in truth rational or even divine; the rebels, that they are really, if the matter be examined with an unprejudiced eye, more Catholic than the Pope and more royalist than the King. Conversely, the supporters of an established system will try to show that they have on their side, not only tradition and divine revelation, but also logic and considerations of utility.

An elaborate system of justification often does more than it was intended to do. In justifying one set of thoughts, impulses and actions, the author finds (or his readers find) that he is logically committed to believing in the rightness of other doings and other feelings, which he had not originally thought of justifying. Thus, a system intended originally to justify simple fornication may turn out to be logically capable of justifying murder. Those who want to commit murder will seize on the excuse offered by the system, and even those who don’t will find themselves impelled by the force of logic into this course.

Philosophies are devices for making it possible to do, coolly, continuously and with a good conscience, things which otherwise one could do only in the heat of passion, spasmodically and under the threat of subsequent remorse. Unsophisticated by thought, anger soon dies down; but supply a man with a philosophy proving that he is right to be angry, and he will go on performing in cold blood the acts of malice which otherwise he could have performed only when the fit was upon him. Philosophies, which their authors devised in order to justify some relatively harmless craving, have been subsequently made the excuse for monstrous iniquities. For example, the seventeenth-century Puritans were anxious to prove that there was no incompatibility between trade and wealth on the one hand and Christian virtues on the other.

The philosophy which they concocted out of the Old Testament hid much more than it was meant to do. Not only did it prove that rich nonconformist merchants were thoroughly virtuous; it also proved that workmen, peasants and, in general, all the poor were thoroughly vicious, therefore that they deserved all the miseries they suffered, and a good many more as well. The surprising thing about the industrial revolution is not that capitalists and entrepreneurs should have behaved badly; it is that they should have been so serenely convinced of their perfect goodness. For this the philosophy of the Puritans, reinforced at a later period by that of the political economists, was responsible.

In the pages which follow, I shall illustrate these general remarks on justification by a few concrete examples chosen almost at random from the illimitable literature of the subject. The choice has been determined more by the hazards of my recent reading than by anything else. My only guiding principle has been that the examples should be curious, striking and even, in certain cases, extravagant. It is by studying madness that psychologists have learnt to understand the workings of the healthy mind.

Similarly, it is in the most absurd and fantastic instances that the mechanism of the essentially normal and commonplace process of justification is seen most clearly at work. If my principal examples are concerned with the certo balsamo, it is because the theological and philosophical devices which have been invented for the justification of sexual activity, whether licit or illicit, have generally been more fantastic and far-fetched than those by which men have sought to moralize their swindles and murders, their cruelties and rapacities, the manifestations of their vanity, pride and personal ambition.

My first examples belong to the class of justifications by religious experience. Such justifications tend to be especially extravagant where the prevailing theological system is one which postulates the reality of guidance by a personal God. For men and women brought up in such a system, it is easy to justify any action by identifying the desire to perform it with the direct prompting of the deity. In certain of these theological systems, God is regarded as completely transcendent and of a nature utterly incommensurable with man’s. This being so, He becomes capable of anything; we must not be surprised to find God guiding us to perform acts which would be judged, by merely human standards, as crimes and lunacies.

Kierkegaard wrote a whole book on this subject, choosing as his theme the story of Abraham and Isaac. The command to sacrifice Isaac was, he insists, genuinely divine. God’s ways are so emphatically not ours that there is no cause for astonishment in His ordering His servant to commit a crime. Such ‘temporary suspensions of the moral order’ are proofs of God’s omnipotence and transcendence. Kierkegaard’s choice of an example is significant. His God is a justifier of cruelty, not of sensuality. The idea that there could be a temporary suspension