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Point Counter Point
They take the main intellectualist axiom for granted—that there’s an intrinsic superiority in mental, conscious, voluntary life over physical, intuitive, instinctive, emotional life. The whole of modern civilization is based on the idea that the specialized function which gives a man his place in society is more important than the whole man, or rather is the whole man, all the rest being irrelevant or even (since the physical, intuitive, instinctive and emotional part of man doesn’t contribute appreciably to making money or getting on in an industrialized world) positively harmful and detestable.

The low-brow of our modern industrialized society has all the defects of the intellectual and none of his redeeming qualities. The nonintellectuals I’m thinking of are very different beings. One might still find a few of them in Italy (though Fascism has probably turned them all into bad imitations of Americans and Prussians by this time); a few perhaps in Spain, in Greece, in Provence. Not elsewhere in modern Europe. There were probably quite a lot of them three thousand years ago. But the combined efforts of Plato and Artistotle, Jesus, Newton and big business have turned their descendants into the modern bourgeoisie and proletariat. The obvious that the intellectual gets back to, if he goes far enough, isn’t of course the same as the obvious of the nonintellectuals. For their obvious is life itself and his recovered obvious is only the idea of that life. Not many can put flesh and blood on the idea and turn it into reality. The intellectuals who, like Rampion, don’t have to return to the obvious, but have always believed in it and lived it, while at the same time leading the life of the spirit, are rarer still.

Being with Rampion rather depresses me; for he makes me see what a great gulf separates the knowledge of the obvious from the actual living of it. And oh, the difficulties of crossing that gulf! I perceive now that the real charm of the intellectual life—the life devoted to erudition, to scientific research, to philosophy, to aesthetics, to criticism—is its easiness. It’s the substitution of simple intellectual schemata for the complexities of reality; of still and formal death for the bewildering movements of life. It’s incomparably easier to know a lot, say, about the history of art and to have profound ideas about metaphysics and sociology, than to know personally and intuitively a lot about one’s fellows and to have satisfactory relations with one’s friends and lovers, one’s wife and children. Living’s much more difficult than Sanskrit or chemistry or economics. The intellectual life is child’s play; which is why intellectuals tend to become children—and then imbeciles and finally, as the political and industrial history of the last few centuries clearly demonstrates, homicidal lunatics and wild beasts. The repressed functions don’t die; they deteriorate, they fester, they revert to primitiveness.

But meanwhile it’s much easier to be an intellectual child or lunatic or beast than a harmonious adult man. That’s why (among other reasons) there’s such a demand for higher education. The rush to books and universities is like the rush to the public-house. People want to drown their realization of the difficulties of living properly in this grotesque contemporary world, they want to forget their own deplorable inefficiency as artists in life. Some drown their sorrows in alcohol, but still more drown them in books and artistic dilettantism; some try to forget themselves in fornication, dancing, movies, listening-in, others in lectures and scientific hobbies. The books and lectures are better sorrow-drowners than drink and fornication; they leave no headache, none of that despairing post coitum triste feeling.

Till quite recently, I must confess, I took learning and philosophy and science—all the activities that are magniloquently lumped under the title of ‘The Search for Truth’—very seriously. I regarded the Search for Truth as the highest of human tasks and the Searchers as the noblest of men. But in the last year or so I have begun to see that this famous Search for Truth is just an amusement, a distraction like any other, a rather refined and elaborate substitute for genuine living; and that Truth-Searchers become just as silly, infantile and corrupt in their way as the boozers, the pure aesthetes, the business men, the Good-Timers in theirs.

I also perceived that the pursuit of Truth is just a polite name for the intellectual’s favourite pastime of substituting simple and therefore false abstractions for the living complexities of reality. But seeking Truth is much easier than learning the art of integral living (in which, of course, Truth-Seeking will take its due and proportionate place along with the other amusements, like skittles and mountain-climbing). Which explains, though it doesn’t justify, my continued and excessive indulgence in the vices of informative reading and abstract generalization. Shall I ever have the strength of mind to break myself of these indolent habits of intellectualism and devote my energies to the more serious and difficult task of living integrally? And even if I did try to break these habits, shouldn’t I find that heredity was at the bottom of them and that I was congenitally incapable of living wholly and harmoniously?

CHAPTER XXVII

John Bidlake and his third wife had never definitely or officially parted company. They simply didn’t see one another very often, that was all. The arrangement suited John very well. He hated everything in the nature of a fuss, and he was the enemy of every definite and irrevocable contract. Any arrangement that bound him down, that imposed responsibilities and kept him in mind of duties, was intolerable to him. ‘God knows what I should have done,’ he used to say,’ if I’d had to go to an office every day, or get work done by a certain date. I think I should have run amok after a few months of it.’ Of marriage he had always consistently disapproved. Unfortunately, however, he could not have all the women he wanted without marriage. He had had to enter into no less than three of what he called, in Ciceronian language, ‘those inopportune and obscene compacts.’ The idea of divorce or an official separation was hardly less disagreeable to him than that of marriage; it was too definite, it committed you.

Why not leave things to settle themselves, instead of trying to give an arbitrary shape to them? The ideal was to live, emotionally and socially speaking, from hand to mouth—without plans, without a status, in good company of one’s own daily choosing, not the choosing of others or of some dead self. ‘Sleeping around’—that was how he had heard a young American girl describe the amorous side of the ideal life, as lived in Hollywood. Its other aspects might be lumped under the head of ‘waking around.’ The unideal life, the life which John Bidlake had always refused to lead, was that which consisted of waking and sleeping not ‘around,’ but definitely here or there, day after day, according to a fixed foreseeable schedule that only death, or at the least the act of God or the king’s enemies, could alter.

With his third wife John Bidlake’s relations were, and had been for years, most satisfyingly indefinite. They did not live together, but they were not separated. They rarely communicated, but they had never quarrelled. John had been sleeping and waking ‘around’ for upwards of twenty years, and yet they met, whenever they did meet, on friendly terms; and if ever he desired to refresh his memories of the landscape of the northern Chilterns, his arrival at Gattenden was accepted without comment, as though it were the most natural thing in the world. The arrangement entirely suited John Bidlake; and, to do him justice, he was grateful to his wife for making it possible. He refrained, however, from expressing his gratitude; for to have done so would have been to comment on the arrangement; and a comment would have brought a touch of destructive definition into a situation whose fragile excellence consisted precisely in its virgin and beautifully unsullied vagueness.

Few women, as her husband gratefully recognized, would have been willing or even able to preserve the indefiniteness of the situation so chronically inviolate as Janet Bidlake. Another wife would have demanded explanations, would have wanted to know where she stood, would have offered the irrevocable choice of peace or war, life in common or separation. But Mrs. Bidlake had permitted her husband to fade out of their married life without a quarrel, with hardly a word. And his brief spasmodic re-entries were accepted by her with as little comment. She had been from childhood more at home in the fictitious world of her invention than in the real. As a little girl she had had an imaginary sister who lived in the signal-box by the level crossing. Between the ages of ten and thirteen, her inability to distinguish between the testimony of her senses and that of her fancy had often resulted in her being punished for lying. Pictures and books gave a new turn to her imagining, which became less personal and more classically artistic, literary and speculative. From sixteen onwards she was an inhabitant of the country of art and letters and was little more than a reluctant stranger in mere England.

It was because she had imagined John Bidlake a spiritual compatriot that she had fallen in love with him—artistically, poetically in love—and consented to become his wife. Her parents, who considered him only as a fellow-subject of the Queen and attached more importance, in the circumstances, to his career as a husband than as an artist, did their best to dissuade

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They take the main intellectualist axiom for granted—that there’s an intrinsic superiority in mental, conscious, voluntary life over physical, intuitive, instinctive, emotional life. The whole of modern civilization is based