Appendix 32. - (364)

If we combine this final result of Kantian philosophy with the systems dealt with in the Saggio sulla speranza (Opusc. Filosof., vol. 2) and in the Breve esposizione della filosofia di M. Gioia (ibid.), which posited the basis of human happiness in a continuous illusion, we see what lessons can be learned from the history of human wisdom. Full of confidence, man sets off, promising himself that he will discover truth; no truth, however recondite, will evade his inquiries. Meanwhile, his passions raise a murmur of protest, fearing to be denied the heady sweetness of the senses. Man reassures them and promises them that the truth still to be discovered will confirm all sensible pleasures. By this promise, he relies upon an unknown result which he keeps in view as that which must constantly govern all his inquiries. However, truth does not bow to the self-seeking intentions of such a philosophy which, in turn, disdains such behaviour from truth. Then, when every effort has been made to persuade truth to serve its ends, when it has been subjected to all manner of flattery and blandishments, when it has been threatened with being called inhuman, barbaric and cruel if it does not resign itself to the violent instincts of degenerate nature (which does not recognise its own baseness), what does philosophy do in the last resort? It focuses earnestly upon itself and ponders its vicissitudes, then, dejected at its inability to get the better of truth, to corrupt it, or to find a true system which rules out order in enjoyment and replaces justice with sensual pleasure, it pulls itself together.

At this point, it no longer boasts, as it did at first, that it is setting out on the assured conquest of truth. The discovery of truth was no longer to be its aim; it had gone astray in choosing it. Twisting and turning along a different road, it takes pleasure in becoming shrewder and more cautious, and admits that initially in its naïveté it had sinned by rashness. Modest as it now is, its only aim is to teach people to doubt. Philosophy is perfectly convinced that replacing truth by doubt in this way will calm the passions aroused against its undertaking. Its journey along the new road of doubt is actually an easier one. Instead of spending its time in building, its aim is to destroy anything that would disturb the desires of the human heart, ever insatiable for the sensual pleasures of life. The development of doubt goes hand in hand with the development of unrestrained freedom and the never-ending growth of human concupiscence. The philosophy of doubt, essentially hesitant and restless - like concupiscence - has no aim beyond its own complete fulfilment. This consists in moving from doubt to illusion. Illusion is devoid of any uncertainty, which is always to be found alongside doubt. It is not truth, nor doubt either, but illusion which makes man blissful in possessing his heart's desires. Such must be the true aim of agreeable, humane philosophy. This is real progress! However, illusion does not yet completely satisfy us: from deep within there arises a reproach against anyone who tries to fool himself that he has not been created for truth. Philosophy wishes to go even further and actually devotes itself to dispelling this vexation. Illusion, it says, is not produced by human will. There is no need for self-reproach. On the contrary, it is a noble, happy effect inevitable in human nature. It is not man, but the nature of the heart which inevitably and foresightedly seeks to deceive itself because it wishes in this way to be perfectly happy; the nature of the human mind is so constituted that it is the wellspring of a universal, irreparable deception. Truth, which no longer exists for the mind, must not hold it back. Illusion alone, whether true or false, is the exalted object of intelligence itself. Yes, that is what happens. Philosophy cannot solve the great problem which it keeps proposing : 'How can man find happiness for himself on this earth?' without ending dismally, absurdly and madly by condemning as mendacious his own nature, the nature of all things, everything that exists but which, as mendacious, cannot exist. Mankind has to reach perfect nothingness before it succeeds in its rashness in satisfying its essential needs without God. Then, finally, whether it wants to or not, mankind will have to turn back.