All Things are Possible - Lev Shestov

Theories of sequence and consequence are binding only upon the disciples, not upon the masters. Fathers of great ideas tend to be very, careless about their progeny, giving very little heed to their future career. The offspring of one and the same philosopher frequently bear such small resemblance to one another, that it is impossible to discern the family connection. Conscientious disciples, wasting away under the arduous effort to discover that which does not exist, are brought to despair of their task. Having got an inkling of the truth concerning their difficulty, they give up the job for ever, they cease their attempt at reconciling glaring contradictions. But then they only insist the harder upon the necessity for studying the philosophers, studying them minutely, circumstantially, historically, philologically even. So the history of philosophy is born, which now is taking the place of philosophy. Certainly the history of philosophy may be an exact science, since by means of historical research it is often possible to decide what exactly a certain philosopher did mean, and in what sense he employed his peculiar terms. And seeing that there have been a fair number of philosophers, the business of clearing them all up is a respectable undertaking, and deserves the name of a science. For a good translation or a commentary on the chief works of Kant a man may be given the degree of doctor of philosophy, and henceforth recognised as one who is initiated in the profundities of the secrets of the universe. Then why ever should anybody think out new systems—or even write them?

The raptures of creative activity!—empty words, invented by men who never had an opportunity of judging from their own experience, but who derive their conclusion syllogistically: "if a creation gives us such delight, what must the creator himself experience!" Usually the creator feels only vexations. Every creation is created out of the Void. At the best, the maker finds himself confronted with a formless, meaningless, usually obstinate and stiff matter, which yields reluctantly to form. And he does not know how to begin. Every time a new thought is gendered, so often must that new thought, which for the moment seems so brilliant and fascinating, be thrown aside as worthless. Creative activity is a continual progression from failure to failure, and the condition of the creator is usually one of uncertainty, mistrust, and shattered nerves. The more serious and original the task which a man sets himself, the more tormenting is the self-misgiving. For this reason even men of genius cannot keep up the creative activity to the last. As soon as they have acquired their technique, they begin to repeat themselves, well aware that the public willingly endures the monotony of a favourite, even finds virtue in it. Every connoisseur of art is satisfied if he recognises in a new work the accepted "manner" of the artist. Few realise that the acquiring of a manner is the beginning of the end. Artists realise well enough, and would be glad to be rid of their manner, which seems to them a hackneyed affair. But this requires too great a strain on their powers, new torments, doubts, new groping. He who has once been through the creative raptures is not easily tempted to try again. He prefers to turn out work according to the pattern he has evolved, calmly and securely, assured of his results. Fortunately no one except himself knows that he is not any longer a creator. What a lot of secrets there are in the world, and how easy it is to keep one's secret safe from indiscreet glances!

A writer works himself up to a pitch of ecstasy, otherwise he does not take up his pen. But ecstasy is not so easily distinguished from other kinds of excitement. And as a writer is always in haste to write, he has rarely the patience to wait, but at the first promptings of animation begins to pour himself forth. So in the name of ecstasy we are offered such quantities of banal, by no means ecstatic effusions. Particularly easy it is to confound with ecstasy that very common sort of spring-time liveliness which in our language is well-named calf-rapture. And calf-rapture is much more acceptable to the public than true inspiration or genuine transport. It is easier, more familiar.

A school axiom: logical scepticism refutes itself, since the denial of the possibility of positive knowledge is already an affirmation. But, in the first place, scepticism is not bound to be logical, for it has no desire whatever to gratify that dogma which raises logic to the position of law. Secondly, where is the philosophic theory which, if carried to its extreme, would not destroy itself? Therefore, why is more demanded from scepticism than from other systems? especially from scepticism, which honestly avows that it cannot give that which all other theories claim to give.

The Aristotelian logic, which forms the chief component in modern logic, arose, as we know, as a result of the permanent controversies which were such sport to the Greeks. In order to argue, it is indeed necessary to have a common ground; in other words, to agree about the rules of the game. But in our day dialectic tournaments, like all other bouts of contention, no longer attract people. Thus logic may be relegated to the background.