The Catholic Thing
Everything matters Print E-mail
By G.K. Chesterton   
Friday, 15 August 2014

It is foolish, generally speaking, for a philosopher to set fire to another philosopher in Smithfield Market because they do not agree in their theory of the universe. That was done very frequently in the last decadence of the Middle Ages, and it failed altogether in its object. But there is one thing that is infinitely more absurd and unpractical than burning a man for his philosophy. This is the habit of saying that his philosophy does not matter, and this is done universally in the twentieth century, in the decadence of the great revolutionary period. General theories are everywhere contemned; the doctrine of the Rights of Man is dismissed with the doctrine of the Fall of Man. Atheism itself is too theological for us to-day. Revolution itself is too much of a system; liberty itself is too much of a restraint. We will have no generalizations. Mr. Bernard Shaw has put the view in a perfect epigram: "The golden rule is that there is no golden rule." We are more and more to discuss details in art, politics, literature. A man's opinion on tramcars matters; his opinion on Botticelli matters; his opinion on all things does not matter. He may turn over and explore a million objects, but he must not find that strange object, the universe; for if he does he will have a religion, and be lost. Everything matters—except everything.

Examples are scarcely needed of this total levity on the subject of cosmic philosophy. Examples are scarcely needed to show that, whatever else we think of as affecting practical affairs, we do not think it matters whether a man is a pessimist or an optimist, a Cartesian or a Hegelian, a materialist or a spiritualist. Let me, however, take a random instance. At any innocent tea-table we may easily hear a man say, "Life is not worth living." We regard it as we regard the statement that it is a fine day; nobody thinks that it can possibly have any serious effect on the man or on the world. And yet if that utterance were really believed, the world would stand on its head. Murderers would be given medals for saving men from life; firemen would be denounced for keeping men from death; poisons would be used as medicines; doctors would be called in when people were well; the Royal Humane Society would be rooted out like a horde of assassins. Yet we never speculate as to whether the conversational pessimist will strengthen or disorganize society; for we are convinced that theories do not matter.

This was certainly not the idea of those who introduced our freedom. When the old Liberals removed the gags from all the heresies, their idea was that religious and philosophical discoveries might thus be made. Their view was that cosmic truth was so important that every one ought to bear independent testimony. The modern idea is that cosmic truth is so unimportant that it cannot matter what any one says. The former freed inquiry as men loose a noble hound; the latter frees inquiry as men fling back into the sea a fish unfit for eating. Never has there been so little discussion about the nature of men as now, when, for the first time, any one can discuss it. The old restriction meant that only the orthodox were allowed to discuss religion. Modern liberty means that nobody is allowed to discuss it.


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