94
" In addition to such public chastisement Spinoza received a number of letters intended to reform him; that of a former pupil, Albert Burgh, who had been converted to Catholicism, may be taken as a sample:
You assume that you have at last found the true philosophy. How do you know that your philosophy is the best of all those which have ever been taught in the world, are now taught, or shall be taught hereafter? To say nothing of what may be devised in the future, have you examined all those philosophies, both ancient and modern, which are taught here, in India, and all the world over? And even supposing that you have duly examined them, how do you know that you have chosen the best? How dare you set yourself up above all the patriarchs, prophets, apostles, martyrs, doctors, and confessors of the Church? Miserable man and worm upon the earth that you are, yea, ashes and food for worms, how can you confront the eternal wisdom with your unspeakable blasphemy? What foundation have you for this rash, insane, deplorable, accursed doctrine? What devilish pride puffs you up to pass judgment on mysteries which Catholics themselves declare to be incomprehensible? Etc., etc.
To which Spinoza replied:
You who assume that you have at last found the best religion, or rather the best teachers, and fixed your credulity upon them, how do you know that they are the best among those who have taught religions, or now teach, or shall hereafter teach them? Have you examined all those religions, ancient and modern, which are taught here, and in India, and all the world over? And even supposing that you have duly examined them, how do you know that you have chosen the best? "
― Will Durant , The Story of Philosophy: The Lives and Opinions of the World's Greatest Philosophers
95
" Men are not content with a simple life: they are acquisitive, ambitious, competitive, and jealous; they soon tire of what they have, and pine for what they have not; and they seldom desire anything unless it belongs to others.
The result is the encroachment of one group upon the territory of another, the rivalry of groups for the resources of the soil, and then war.
Trade and finance develop, and bring new class-divisions. "Any ordinary city is in fact two cities, one the city of the poor, the other of the rich, each at war with the other; and in either division there are smaller ones - you would make a great mistake if you treated them as single states".
A mercantile bourgeoisie arises, whose members seek social position through wealth and conspicuous consumption: "they will spend large sums of money on their wives".
These changes in the distribution of wealth produce political changes: as the wealth of the merchant over-reaches that of the land-owner, aristocracy gives way to a plutocratic oligarchy - wealthy traders and bankers rule the state. Then statesmanship, which is the coordination of social forces and the adjustment of policy to growth, is replaced by politics, which is the strategy of parts and the lust of the spoils of office.
Every form of government tends to perish by excess of its basic principle.
Aristocracy ruins itself by limiting too narrowly the circle within which power is confined; oligarchy ruins itself by the incautious scramble for immediate wealth.
In rather case the end is revolution.
When revolution comes it may seem to arise from little causes and petty whims, but though it may spring from slight occasions it is the precipitate result of grave and accumulated wrongs; when a body is weakened by neglected ills, the merest exposure may bring serious disease.
Then democracy comes: the poor overcome their opponents, slaughtering some and banishing the rest; and give to the people an equal share of freedom and power.
But even democracy ruins itself by excess – of democracy. Its basic principle is the equal right of all to hold office and determine public policy.
This is at first glance a delightful arrangement; it becomes disastrous because the people are not properly equipped by education to select the best rulers and the wisest courses.
As to the people they have no understanding, and only repeat what their rulers are pleased to tell them; to get a doctrine accepted or rejected it is only necessary to have it praised or ridiculed in a popular play (a hit, no doubt, at Aristophanes, whose comedies attacked almost every new idea). Mob-rule is a rough sea for the ship of state to ride; every wind of oratory stirs up the waters and deflects the course.
The upshot of such a democracy is tyranny or autocracy; the crowd so loves flattery, it is so “hungry for honey” that at last the wiliest and most unscrupulous flatterer, calling himself the “protected of the people” rises to supreme power. (Consider the history of Rome).
The more Plato thinks of it, the more astounded he is at the folly of leaving to mob caprice and gullibility the selection of political officials – not to speak of leaving it to those shady and wealth-serving strategists who pull the oligarchic wires behind the democratic stage.
Plato complains that whereas in simpler matters – like shoe-making – we think only a specially-trained person will server our purpose, in politics we presume that every one who knows how to get votes knows how to administer a city or a state. "
― Will Durant , The Story of Philosophy: The Lives and Opinions of the World's Greatest Philosophers
98
" Sensation is unorganized stimulus, perception is organized sensation, conception is organized perception, science is organized knowledge, wisdom is organized life: each is a greater degree of order, and sequence, and unity.
Whence this order, this sequence, this unity?
Not from the things themselves; for they are known to us only by sensation that come through a thousand channels at once in disorderly multitude; it is our purpose that put order and sequence and unity upon this importunate lawlessness; it is ourselves, our personalities, our minds, that bring light upon these seas. "
― Will Durant , The Story of Philosophy: The Lives and Opinions of the World's Greatest Philosophers
