Rousseau and Romanticism, Chapter IV (Part 6)

(Pictured: William Blake.) I am happy to present the sixth post of Chapter IV of Irving Babbitt’s great work Rousseau and Romanticism (first published in 1919), in which the reader is introduced to perhaps the most thoroughgoing critique of romanticism as a literary school ever penned. Babbitt (1865-1933) was a cultural and literary critic, serving as Professor of French Literature at Harvard. He and his friend Paul Elmer More (of Princeton) became the founders of the conservative literary movement known as the New Humanism. Babbitt was a pioneer in the study of comparative literature; his writing, as you will see, is notable for its clarity and perspicacity.

CHAPTER IV

ROMANTIC MORALITY: THE IDEAL  (Part 6)

Now in a country so vast and so ancient as India you can find in some place or at some period or other almost anything you like. If, for example, W. B. Yeats waxes enthusiastic over Tagore we may be sure that there is in the work of Tagore something akin to aesthetic romanticism. But if we take India at the top of her achievement in the early Buddhistic movement, let us say, we shall find something very different. The early Buddhistic movement in its essential aspects is at the extreme opposite pole from romanticism. The point is worth making because certain misinterpretations that still persist both of Buddhism and other movements in India can be traced ultimately to the bad twist that was given to the whole subject by romanticists like the Schlegels. The educated Frenchman, for instance, gets his ideas of India largely from certain poems of Leconte de Lisle who reflects the German influence. But the sense of universal and meaningless flux that pervades these poems without any countervailing sense of a reality behind the shows of nature is a product of romanticism, working in cooperation with science, and is therefore antipodal to the absorption of the true Hindu in the oneness of things. We are told, again, that Schopenhauer was a Buddhist. Did he not have an image of Buddha in his bedroom? But no doctrine perhaps is more remote from the genuine doctrine of Buddha than that of this soured and disillusioned romanticist. The nature of true Buddhism and its opposition to all forms of romanticism is worth dwelling on for a moment. . . . [The] spiritual positivism of Buddha is, reduced to its simplest terms, a psychology of desire. Not only is the world outside of man in a constant state of flux and change, but there is an element within man that is in constant flux and change also and makes itself felt practically as an element of expansive desire. What is unstable in him longs for what is unstable in the outer world. But he may escape from the element of flux and change, nay he must aspire to do so, if he wishes to be released from sorrow. This is to substitute the noble for the ignoble craving. The permanent or ethical element in himself towards which he should strive to move is known to him practically as a power of inhibition or inner check upon expansive desire. Vital impulse (élan vital) may be subjected to vital control (frein vital). Here is the Buddhist equivalent of the “civil war in the cave” that the romanticist denies. Buddha does not admit a soul in man in the sense that is often given to the word, but on this opposition between vital impulse and vital control as a psychological fact he puts his supreme emphasis. The man who drifts supinely with the current of desire is guilty according to Buddha of the gravest of all vices—spiritual or moral indolence (pamāda). He on the contrary who curbs or reins in his expansive desires is displaying the chief of all the virtues, spiritual vigilance or strenuousness (appamāda). The man who is spiritually strenuous has entered upon the “path.” The end of this path and the goal of being cannot be formulated in terms of the finite intellect, any more than the ocean can be put into a cup. But progress on the path may be known by its fruits—negatively by the extinction of the expansive desires (the literal meaning of Nirvâna), positively by an increase in peace, poise, centrality. [The problem here is that for Buddha every form of conscious existence is an evil. Buddhism therefore wishes to bring all living beings to Nirvâna, a state of unconscious repose. —Ed.]

A man’s rank in the scale of being is, then, according to the Buddhist determined by the quality of his desires; and it is within his power to determine whether he shall let them run wild or else control them to some worthy end. We hear of the fatalistic East, but no doctrine was ever less fatalistic than that of Buddha. No one ever put so squarely upon the individual what the individual is ever seeking to evade—the burden of moral responsibility. “Self is the lord of self. Who else can be the lord? . . . You yourself must make the effort [effectively meaning that the Lord God (the Person who transcends nature, including weakened human nature) is ignored, and salvation is made to rest solely on the chimerical personal effort of man. —Ed.]. The Buddhas are only teachers.” (1) But does not all this emphasis on self, one may ask, tend to hardness and indifference towards others, towards the undermining of that compassion to which the romantic moralist is ready to sacrifice all the other virtues? Buddha may be allowed to speak for himself: “Even as a mother cherishes her child, her only child, so let a man cultivate a boundless love towards all beings.” (2) [It should be pointed out, however, that the early Buddhist benevolence towards the sick and needy later all but died out. —Ed.] Buddha thus seems to fulfil Pascal’s requirement for a great man: he unites in himself opposite virtues and occupies all the space between them.

Enough has been said to make plain that the infinite indeterminate desire of the romanticist and the Buddhist repression of desire are the most different things conceivable. Chateaubriand it has been said was an “invincibly restless soul,” a soul of desire (une âme de désir), but these phrases are scarcely more applicable to him than to many other great romanticists. They are fitly symbolized by the figures that pace to and fro in the Hall of Eblis [the principal evil jinni in Islamic mythology —Ed.] and whose hearts are seen through their transparent bosoms to be lapped in the flames of unquenchable longing. The romanticist indeed bases, as I have said, on the very intensity of his longing his claims to be an idealist and even a mystic. William Blake, for example, has been proclaimed a true mystic. The same term has also been applied to Buddha. Without pretending to have fathomed completely so unfathomable a being as Buddha or even the far less unfathomable William Blake, one may nevertheless assert with confidence that Buddha and Blake stand for utterly incompatible views of life. If Blake is a mystic then Buddha must be something else. To be assured on this point one needs only to compare the “Marriage of Heaven and Hell” with the ‘‘Dhammapada,” an anthology of some of the most authentic and authoritative material in early Buddhism. “He who desires but acts not, breeds pestilence. . . . The road of excess leads to the palace of wisdom,” says Blake. [. . .]  “Good is restraint in all things,” says Buddha. Buddha would evidently have dismissed Blake as a madman, whereas Blake would have looked on Buddhism as the ultimate abomination. My own conviction is that Buddha was a genuine sage well worthy of the homage rendered him by multitudes of men for more than twenty-four centuries, whereas Blake was only a romantic aesthete who was moving in his imaginative activity towards madness and seems at the end actually to have reached the goal.

I have been going thus far afield to ancient India and to Buddha, not that I might, like a recent student of Buddhism, enjoy “the strangeness of the intellectual landscape,” but on the contrary that I might suggest that there is a centre of normal human experience and that Buddhism, at least in its ethical aspects, is nearer to this centre than aesthetic romanticism. Buddha might perhaps marvel with more reason at our strangeness than we at his. Buddha’s assertion of man’s innate moral laziness in particular accords more closely with what most of us have experienced than Rousseau’s assertion of man’s natural goodness. This conception of the innate laziness of man seems to me indeed so central that I am going to put it at the basis of the point of view I am myself seeking to develop, though this point of view is not primarily Buddhistic. . . .

The spiritual positivist then will start from a fact of immediate perception—from the presence namely in the breast of the individual of a principle of vital control (frein vital), and he will measure his spiritual strenuousness or spiritual sloth by the degree to which he exercises or fails to exercise this power. In accordance with the keenness of a man’s perception of a specially human order that is known practically as a curb upon his ordinary self, he may be said to possess insight. The important thing is that the insight should not be sophisticated, that a man should not fall away from it into some phantasmagoria of the intellect or emotions. A man sometimes builds up a whole system of metaphysics as a sort of screen between himself and his obligations either to himself or others. Mrs. Barbauld suspected that Coleridge’s philosophy was only a mask for indolence. Carlyle’s phrase for Coleridge was even harsher: “putrescent indolence,” a phrase that might be applied with more justice perhaps to Rousseau. One may learn from Rousseau the art of sinking to the region of instinct that is below the rational level instead of struggling forward to the region of insight that is above it, and at the same time passing for a sublime enthusiast; the art of looking backwards and downwards, and at the same time enjoying the honor that belongs only to those who look forwards and up. We need not wonder at the warm welcome that this new art received. I have said that that man has always been accounted a benefactor who has substituted for the reality of spiritual discipline some ingenious art of going through the motions and that the decorum of the neo-classical period had largely sunk to this level. Even in the most decorous of modern ages, that of Louis XIV, it was very common, as every student of the period knows, for men to set up as personages in the grand manner and at the same time behind the façade of conventional dignity to let their appetites run riot. It would have been perfectly legitimate at the end of the eighteenth century to attack in the name of true decorum a decorum that had become the “varnish of vice” and “mask of hypocrisy.” What Rousseau actually opposed to pseudo-decorum was perhaps the most alluring form of sham spirituality that the world has ever seen—a method not merely of masking but of glorifying one’s spiritual indolence. “You wish to have the pleasures of vice and the honor of virtue,” wrote Julie to Saint-Preux in a moment of unusual candor. The Rousseauist may indulge in the extreme of psychic unrestraint and at the same time pose as a perfect idealist or even, if one is a Chateaubriand, as a champion of religion. Chateaubriand’s life according to Lemaître was a “magnificent series of attitudes.’’

I do not mean to assert that the Rousseauist is always guilty of the pose and theatricality of which there is more than a suggestion in Chateaubriand. There is, however, much in the Rousseauistic view of life that militates against a complete moral honesty. “Of all the men I have known,” says Rousseau, “he whose character derives most completely from his temperament alone is Jean-Jacques.” The ugly things that have a way of happening when impulse is thus left uncontrolled do not, as we have seen, disturb the beautiful soul in his complacency. He can always point an accusing finger at something or somebody else. The faith in one’s natural goodness is a constant encouragement to evade moral responsibility.

(1) Dhammapada.

(2) Sutta-Nipâta, v. 149 (Metta-Sutta).