Browning as a Philosophical and Religious Teacher by Henry Festing Jones
page 273 of 328 (83%)
page 273 of 328 (83%)
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there for him, only because he knew it, just as Carlyle neglected the
fact that the duty was without, only because it was recognized within. He strained the difference between the ideal and actual into an absolute distinction; and, as Carlyle condemned man to strive for a goodness which he could never achieve, so Browning condemns him to pursue a truth which he can never attain. In both, the failure is regarded as absolute. "There is no good in us," has for its counterpart "There is no truth in us." Both the moralist and the poet dwell on the _negative_ relation of the ideal and actual, and forget that the negative has no meaning, except as the expression of a deeper affirmative. Carlyle had to learn that we know our moral imperfection, only because we are conscious of a better within us; and Browning had to learn that we are aware of our ignorance, only because we have the consciousness of fuller truth with which we contrast our knowledge. Browning, indeed, knew that the consciousness of evil was itself evidence of the presence of good, that perfection means death, and progress is life, on the side of morals; but he has missed the corresponding truth on the side of knowledge. If he acknowledges that the highest revealed itself to man, on the practical side, as love; he does not see that it has also manifested itself to man, on the theoretical side, as reason. The self-communication of the Infinite is incomplete love is a quality of God, intelligence a quality of man; hence, on one side, there is no limit to achievement, but on the other there is impotence. Human nature is absolutely divided against itself; and the division, as we have already seen, is not between flesh and spirit, but between a love which is God's own and perfect, and an intelligence which is merely man's and altogether weak and deceptive. This is what makes Browning think it impossible to re-establish faith in God, except by turning his back on knowledge; but whether it is possible for him to appeal to the moral consciousness, we shall inquire in the |
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