Tragic Sense of Life

Part 1

TRAGIC SENSE OF LIFE

MIGUEL DE UNAMUNO

translator, J.E. CRAWFORD FLITCH

DOVER PUBLICATIONS, INC

New York

This Dover edition, first published in 1954, is an unabridged and unaltered republication of the English translation originally published by Macmillan and Company, Ltd., in 1921. This edition is published by special arrangement with Macmillan and Company, Ltd.

The publisher is grateful to the Library of the University of Pennsylvania for supplying a copy of this work for the purpose of reproduction.

Standard Book Number: 486-20257-7 Library of Congress Catalog Card Number: 54-4730

Manufactured in the United States of America Dover Publications, Inc. 180 Varick Street New York, N.Y. 10014

CONTENTS

PAGES INTRODUCTORY ESSAY xi-xxxii

AUTHOR'S PREFACE xxxiii-xxxv

THE MAN OF FLESH AND BONE

Philosophy and the concrete man--The man Kant, the man Butler, and the man Spinoza--Unity and continuity of the person--Man an end not a means--Intellectual necessities and necessities of the heart and the will--Tragic sense of life in men and in peoples 1-18

THE STARTING-POINT

Tragedy of Paradise--Disease an element of progress--Necessity of knowing in order to live--Instinct of preservation and instinct of perpetuation--The sensible world and the ideal world--Practical starting-point of all philosophy--Knowledge an end in itself?--The man Descartes--The longing not to die 19-37

III

THE HUNGER OF IMMORTALITY

Thirst of being--Cult of immortality--Plato's "glorious risk"--Materialism--Paul's discourse to the Athenians--Intolerance of the intellectuals--Craving for fame--Struggle for survival 38-57

THE ESSENCE OF CATHOLICISM

Immortality and resurrection--Development of idea of immortality in Judaic and Hellenic religions--Paul and the dogma of the resurrection--Athanasius--Sacrament of the Eucharist--Lutheranism--Modernism--The Catholic ethic--Scholasticism--The Catholic solution 58-78

THE RATIONALIST DISSOLUTION

Materialism--Concept of substance--Substantiality of the soul--Berkeley--Myers--Spencer--Combat of life with reason--Theological advocacy--Odium anti-theologicum--The rationalist attitude--Spinoza--Nietzsche--Truth and consolation 79-105

IN THE DEPTHS OF THE ABYSS

Passionate doubt and Cartesian doubt--Irrationality of the problem of immortality--Will and intelligence--Vitalism and rationalism--Uncertainty as basis of faith--The ethic of despair--Pragmatical justification of despair--Summary of preceding criticism 106-131

VII

LOVE, SUFFERING, PITY, AND PERSONALITY

Sexual love--Spiritual love--Tragic love--Love and pity--Personalizing faculty of love--God the Personalization of the All--Anthropomorphic tendency--Consciousness of the Universe--What is Truth?--Finality of the Universe 132-155

Part 2

VIII

FROM GOD TO GOD

Concept and feeling of Divinity--Pantheism--Monotheism--The rational God--Proofs of God's existence--Law of necessity--Argument from Consensus gentium--The living God--Individuality and personality--God a multiplicity--The God of Reason--The God of Love--Existence of God 156-185

FAITH, HOPE, AND CHARITY

Personal element in faith--Creative power of faith--Wishing that God may exist--Hope the form of faith--Love and suffering--The suffering God--Consciousness revealed through suffering--Spiritualization of matter 186-215

RELIGION, THE MYTHOLOGY OF THE BEYOND, AND THE APOCATASTASIS

What is religion?--The longing for immortality--Concrete representation of a future life--Beatific vision--St. Teresa--Delight requisite for happiness--Degradation of energy--Apocatastasis--Climax of the tragedy--Mystery of the Beyond 216-259

THE PRACTICAL PROBLEM

Conflict as basis of conduct--Injustice of annihilation--Making ourselves irreplaceable--Religious value of the civil occupation--Business of religion and religion of business--Ethic of domination--Ethic of the cloister--Passion and culture--The Spanish soul 260-296

CONCLUSION

DON QUIXOTE IN THE CONTEMPORARY EUROPEAN TRAGI-COMEDY

Culture--Faust--The modern Inquisition--Spain and the scientific spirit--Cultural achievement of Spain--Thought and language--Don Quixote the hero of Spanish thought--Religion a transcendental economy--Tragic ridicule--Quixotesque philosophy--Mission of Don Quixote to-day 297-330

INTRODUCTORY ESSAY

DON MIGUEL DE UNAMUNO

I sat, several years ago, at the Welsh National Eisteddfod, under the vast tent in which the Bard of Wales was being crowned. After the small golden crown had been placed in unsteady equilibrium on the head of a clever-looking pressman, several Welsh bards came on the platform and recited little epigrams. A Welsh bard is, if young, a pressman, and if of maturer years, a divine. In this case, as England was at war, they were all of the maturer kind, and, while I listened to the music of their ditties--the sense thereof being, alas! beyond my reach--I was struck by the fact that all of them, though different, closely resembled Don Miguel de Unamuno. It is not my purpose to enter into the wasp-nest of racial disquisitions. If there is a race in the world over which more sense and more nonsense can be freely said for lack of definite information than the Welsh, it is surely this ancient Basque people, whose greatest contemporary figure is perhaps Don Miguel de Unamuno. I am merely setting down that intuitional fact for what it may be worth, though I do not hide my opinion that such promptings of the inner, untutored man are worth more than cavefuls of bones and tombfuls of undecipherable papers.

This reminiscence, moreover, which springs up into the light of my memory every time I think of Don Miguel de Unamuno, has to my mind a further value in that in it the image of Don Miguel does not appear as evoked by one man, but by many, though many of one species, many who in depth are but one man, one type, the Welsh divine. Now, this unity underlying a multiplicity, these many faces, moods, and movements, traceable to one only type, I find deeply connected in my mind with Unamuno's person and with what he signifies in Spanish life and letters. And when I further delve into my impression, I first realize an undoubtedly physical relation between the many-one Welsh divines and the many-one Unamuno. A tall, broad-shouldered, bony man, with high cheeks, a beak-like nose, pointed grey beard, and a complexion the colour of the red hematites on which Bilbao, his native town, is built, and which Bilbao ruthlessly plucks from its very body to exchange for gold in the markets of England--and in the deep sockets under the high aggressive forehead prolonged by short iron-grey hair, two eyes like gimlets eagerly watching the world through spectacles which seem to be purposely pointed at the object like microscopes; a fighting expression, but of noble fighting, above the prizes of the passing world, the contempt for which is shown in a peculiar attire whose blackness invades even that little triangle of white which worldly men leave on their breast for the necktie of frivolity and the decorations of vanity, and, blinding it, leaves but the thinnest rim of white collar to emphasize, rather than relieve, the priestly effect of the whole. Such is Don Miguel de Unamuno.

Such is, rather, his photograph. For Unamuno himself is ever changing. A talker, as all good Spaniards are nowadays, but a talker in earnest and with his heart in it, he is varied, like the subjects of his conversation, and, still more, like the passions which they awake in him. And here I find an unsought reason in intellectual support of that intuitional observation which I noted down in starting--that Unamuno resembles the Welsh in that he is not ashamed of showing his passions--a thing which he has often to do, for he is very much alive and feels therefore plenty of them. But a word of caution may here be necessary, since that term, "passion," having been diminished--that is, made meaner--by the world, an erroneous impression might be conveyed by what precedes, of the life and ways of Unamuno. So that it may not be superfluous to say that Don Miguel de Unamuno is a Professor of Greek in the University of Salamanca, an ex-Rector of it who left behind the reputation of being a strong ruler; a father of a numerous family, and a man who has sung the quiet and deep joys of married life with a restraint, a vigour, and a nobility which it would be difficult to match in any literature. Yet a passionate man--or, as he would perhaps prefer to say, therefore a passionate man. But in a major, not in a minor key; of strong, not of weak passions.

The difference between the two lies perhaps in that the man with strong passions lives them, while the man with weak passions is lived by them, so that while weak passions paralyze the will, strong passions urge man to action. It is such an urge towards life, such a vitality ever awake, which inspires Unamuno's multifarious activities in the realm of the mind. The duties of his chair of Greek are the first claim upon his time. But then, his reading is prodigious, as any reader of this book will realize for himself. Not only is he familiar with the stock-in-trade of every intellectual worker--the Biblical, Greek, Roman, and Italian cultures--but there is hardly anything worth reading in Europe and America which he has not read, and, but for the Slav languages, in the original. Though never out of Spain, and seldom out of Salamanca, he has succeeded in establishing direct connections with most of the intellectual leaders of the world, and in gathering an astonishingly accurate knowledge of the spirit and literature of foreign peoples. It was in his library at Salamanca that he once explained to an Englishman the meaning of a particular Scotticism in Robert Burns; and it was there that he congratulated another Englishman on his having read Rural Rides, "the hall-mark," he said, "of the man of letters who is no mere man of letters, but also a man." From that corner of Castile, he has poured out his spirit in essays, poetry, criticism, novels, philosophy, lectures, and public meetings, and that daily toil of press article writing which is the duty rather than the privilege of most present-day writers in Spain. Such are the many faces, moods, and movements in which Unamuno appears before Spain and the world. And yet, despite this multiplicity and this dispersion, the dominant impression which his personality leaves behind is that of a vigorous unity, an unswerving concentration both of mind and purpose. Bagaria, the national caricaturist, a genius of rhythm and character which the war revealed, but who was too good not to be overshadowed by the facile art of Raemaekers (imagine Goya overshadowed by Reynolds!), once represented Unamuno as an owl. A marvellous thrust at the heart of Unamuno's character. For all this vitality and ever-moving activity of mind is shot through by the absolute immobility of two owlish eyes piercing the darkness of spiritual night. And this intense gaze into the mystery is the steel axis round which his spirit revolves and revolves in desperation; the unity under his multiplicity; the one fire under his passions and the inspiration of his whole work and life.

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