D: Ibid.
We cannot be certain even of the distinction and conflict of good and evil in the world. They, too, and the apparent choice between them to which man is continually constrained, may be mere illusions—phenomena of the individual consciousness. What remains, then? Nothing but to "wait."
"Take the joys and bear the sorrows—neither with extreme concern!
Living here means nescience simply: 'tis next life that helps to learn."A
A: La Saisiaz.
It is hardly necessary to enter upon any detailed criticism of such a theory of knowledge as this, which is proffered by the poet. It is well known by all those who are in some degree acquainted with the history of philosophy—and it will be easily seen by all who have any critical acumen—that it leads directly into absolute scepticism. And absolute scepticism is easily shown to be self-contradictory. For a theory of nescience, in condemning all knowledge and the faculty of knowledge, condemns itself. If nothing is true, or if nothing is known, then this theory itself is not true, or its truth cannot be known. And if this theory is true, then nothing is true; for this theory, like all others, is the product of a defective intelligence. In whatsoever way the matter is put, there is left no standing-ground for the human critic who condemns human thought. And he cannot well pretend to a footing in a sphere above man's, or below it. There is thus one presupposition which every one must make, if he is to propound any doctrine whatsoever, even if that doctrine be that no doctrine can be valid; it is the presupposition that knowledge is possible, and that truth can be known. And this presupposition fills, for modern philosophy, the place of the Cogito ergo sum of Descartes. It is the starting-point and criterion of all knowledge.
It is, at first sight, a somewhat difficult task to account for the fact, that so keen an intellect as the poet's did not perceive the conclusion to which his theory of knowledge so directly and necessarily leads. It is probable, however, that he never critically examined it, but simply accepted it as equivalent to the common doctrine of the relativity of knowledge, which, in some form or other, all the schools of philosophy adopt. But the main reason will be found to lie in the fact that knowledge was not, to Browning, its own criterion or end. The primary fact of his philosophy is that human life is a moral process. His interest in the evolution of character was his deepest interest, as he informs us; he was an ethical teacher rather than a metaphysician. He is ever willing to asperse man's intelligence. But that man is a moral agent he will in no wise doubt. This is his
"Solid standing-place amid
The wash and welter, whence all doubts are bid
Back to the ledge they break against in foam."A