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But it so happens that everything on this planet is, ultimately, irrational; there is not, and cannot be, any reason for the causal connexion of things, if only because our use of the word "reason" already implies the idea of causal connexion. But, even if we avoid this fundamental difficulty, Hume said that causal connexion was not merely unprovable, but unthinkable; and, in shallower waters still, one cannot assign a true reason why water should flow down hill, or sugar taste sweet in the mouth. Attempts to explain these simple matters always progress into a learned lucidity, and on further analysis retire to a remote stronghold where every thing is irrational and unthinkable. If you cut off a man's head, he dies. Why? Because it kills him. That is really the whole answer. Learned excursions into anatomy and physiology only beg the question; it does not explain why the heart is necessary to life to say that it is a vital organ. Yet that is exactly what is done, the trick that is played on every inquiring mind. Why cannot I see in the dark? Because light is necessary to sight. No confusion of that issue by talk of rods and cones, and optical centres, and foci, and lenses, and vibrations is very different to Edwin Arthwait's treatment of the long-suffering English language. Knowledge is really confined to experience. The laws of Nature are, as Kant said, the laws of our minds, and, as Huxley said, the generalization of observed facts. It is, therefore, no argument against ceremonial magic to say that it is "absurd" to try to raise a thunderstorm by beating a drum; it is not even fair to say that you have tried the experiment, found it would not work, and so perceived it to be "impossible." You might as well claim that, as you had taken paint and canvas, and not produced a Rembrandt, it was evident that the pictures attributed to his painting were really produced in quite a different way. You do not see why the skull of a parricide should help you to raise a dead man, as you do not see why the mercury in a thermometer should rise and fall, though you elaborately pretend that you do; and you could not raise a dead man by the aid of the skull of a parricide, just as you could not play the violin like Kreisler; though in the latter case you might modestly add that you thought you could learn. This is not the special pleading of a professed magician; it boils down to the advice not to judge subjects of which you are perfectly ignorant, and is to be found, stated in clearer and lovelier language, in the Essays of Thomas Henry Huxley. ↗
Diese jungen Menschen hatten keine Wünsche, keine Überzeugungen, geschweige denn Ideale, sie strebten keinen bestimmten Beruf an, wollten weder politischen Einfluss noch eine glückliche Familie, keine Kinder, keine Hausiere und keine Heimat, und sehnten sich ebenso wenig nach Abenteuern und Revolten wie nach der Ruhe und dem Frieden des Althergebrachten. Überdies hatten sie aufgehört, Spaß als einen Wert zu betrachten. Freizeit und Nichtfreizeit waren gleichermaßen anstrengend und unterschieden sich in erster Linie durch die Frage, ob man Geld verdiente oder ausgab. Hobbys zum Totschlagen der Zeit waren überflüssig, da die Zeit auch von selbst verging. Fernsehen war langweilig, die Literaturszene tot, und im Kino liefen seit Jahren nur Varianten auf drei oder vier verschiedener Filme. Diskotheken waren etwas für Liebhaber von Dummheit und schlechter Musik, und auf Schostakowitsch konnte man nicht tanzen. Diese Jugend hatte aufgehört, sich für industriell geschneiderte Moden, Identitäten, Heldenfiguren und Feindbilder zu interessieren. Weniger als jede Generation vor ihrer bildete sie eine Generation. Sie war einfach da, die Sippschaft eines interimistischen Zeitalters. ↗
What sort of philosophy one chooses depends on what sort of person one is. ↗
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