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as certainly continue to be irritated, not only by him, but by a thousand other men and things. And as to the things that I love and admire, am I to suppress these krves and adrnirations because I know them merely to be the necessary expressions of the moods of an underiying Principle that turns and turns on Itself ? Does not this way nullity he?" But then I thougfat: „Not so; for you carmot beUcve in the great adjusted Mood or Principle without believing in each little and individual part of It. And you are yourself a little individual part, therefore you must believe in that little individual part which is you, with all its natural likings and dislikings, and indeed, you carmot show your belief except by expression of those likings and dislikings. And so, with a light heart, you may go on being irritated with your friend in the bowler bat, you may go on loving those peasants and this sky and sea. But, since you have this theory of life, you may not despise anyone or any thing, not even a skittle-alley, fox they are all threaded to you, and to despise them would be to blaspheme against continuity, and to blaspheme against continuity would be to deny Eternity. Love you cannot help, and

hate you cannot help, but contempt is — for you the

sovereign idiocy, the irreligious fancy"

„But bow" — I thought — „about such as do not feel it ridiculous to despise; bow about those whose temperaments and religions show them all things so plainly that they know they are right and others wrong? They must be in a bad way |f — and for some seconds I fek sorry for them, and was rhscouraged. But then I thought: „Not at all, obviously not! For if they do not find it ridiculous to feel contempt, they are perfectly right to feel contempt, it being naturel to them,

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