Browning as a Philosophical and Religious Teacher

by Sir Henry Jones

A: A Pillar at Sebzevar.

Now, in order to complete our examination of this theory, we must follow the poet in his attempt to escape from the testimony of the intellect to that of the heart. In order to make the most of the latter, we find that Browning, especially in his last work, tends to withdraw his accusation of utter incompetence on the part of the intellect. He only tends to do so, it is true. He is tolerably consistent in asserting that we know our own emotions and the phenomena of our own consciousness; but he is not consistent in his account of our knowledge, or ignorance, of external things. On the whole, he asserts that we know nothing of them. But in Asolando he seems to imply that the evidence of a loveless power in the world, permitting evil, is irresistible.^A To say the least, the testimony of the intellect, such as it is, is more clear and convincing with regard to evil than it is with regard to good. Within the sphere of phenomena, to which the intellect is confined, there seems to be, instead of a benevolent purpose, a world ruled by a power indifferent to the triumph of evil over good, and either "loveless" or unintelligent.

A: See passage just quoted.

"Life, from birth to death,

Means—either looking back on harm escaped,

Or looking forward to that harm's return

With tenfold power of harming."^B

B: A Bean-Stripe.

And it is not possible for man to contravene this evidence of faults and omissions: for, in doing so, he would remove the facts in reaction against which his moral nature becomes active. What proof is there, then, that the universal love is no mere dream? None! from the side of the intellect, answers the poet. Man, who has the will to remove the ills of life,

"Stop change, avert decay,