Decadence, and Other Essays on the Culture of Ideas. Remy de Gourmont

curious retrogression.

      An historical psychology of humanity could be attempted by determining the precise degree of disassociation attained, in the course of the centuries, by a certain number of those truths which the orthodox agree to call primordial. This method ought even to form the base, and this determination the very aim, of history. Since everything in man comes back to the intelligence, everything in history ought to come back to psychology. It would be some excuse for the facts, were they found to admit of an explanation neither diplomatic nor strategic. What was the association of ideas, or the truth not yet disassociated, which favoured the accomplishment of the mission which Jeanne d'Arc believed to have been received from heaven? To answer this question, it would be necessary to discover certain ideas capable of uniting equally in French brains and in English, or a truth at that time indisputably admitted by all Christendom. Jeanne d'Arc was regarded, at once by her friends and by her enemies, as possessing a supernatural power. For the English, she was a very potent sorceress. Opinion is unanimous on this point, and there is abundant evidence. But for her partisans? For them she was doubtless a sorceress also, or rather, a magician. Magic is not necessarily diabolical. Supernatural beings, that were neither angels nor demons, but Powers which man's intelligence could bring under its dominion, were afloat in the imagination. The magician was the good sorcerer. Were this not so, would a man as wise and as saintly as Albertus Magnus have been taxed with magic? The soldier who followed Jeanne d'Arc, and the soldier who fought her, sorceress or magician, formed of her, quite probably, an idea identical in its dreadful absurdity. But if the English shouted the name of sorceress, the French withheld the name of "magician," doubtless for the same reason which so long protected the usurper Ta-Kiang through the marvellous adventures narrated by Judith Gautier in her admirable Dragon Impérial.

      What idea, at any given moment, did each class of society form of the soldier? Would not the answer to this question contain a whole course in history? Coming down to our own time, it might be asked at what moment the idea of honour and the military idea became united in the common mind. Is the union a survival of the aristocratic conception of the army? Was the association formed as a result of the events of thirty years ago, when the people decided to exalt the soldier for its own encouragement? This idea of honour should be clearly understood. It contains several other ideas—ideas of bravery, of disinterestedness, of discipline, of sacrifice, of heroism, of probity, of loyalty, of frankness, of good humour, of openness, of simplicity, etc. The word itself would, in fine, be found to sum up the qualities of which the French race believes itself to be the expression. To determine its origin would be, then, to determine automatically the period when the Frenchman began to believe himself a compendium of all the manly virtues. The military man has remained in France, in spite of recent objections, the very type of the man of honour. The two ideas are united very energetically. They form a truth which is scarcely disputed to-day, except by individuals of slight authority or of doubtful sincerity. Its disassociation is, therefore, very little advanced as regards the nation as a whole. It was, however, for a moment at least, completely effected in certain minds. This involved, from the strictly intellectual point of view, a considerable effort of abstraction which we cannot but admire when we regard dispassionately the cerebral machine in its functioning. Doubtless the result achieved was not the product of normal reasoning. The disassociation was accomplished in a fit of fever. It was unconscious, and it was momentary; but it was, and that is the important point for the observer. The idea of honour, with all it implies, became separated from the military idea, which, in this instance, is the factual idea, the female idea, ready to receive all the modifiers, and it was perceived that, if there was a certain logical relation between them, this relation was not necessary. There is the decisive point. A truth is dead when it has been shown that the relations between the elements are habitual, and not necessary; and, as the death of a truth is a great benefit for mankind, this disassociation would have been very important if it had been definitive, if it had remained stable. Unfortunately, after the effort to attain the pure idea, the old mental habits resumed their sway. The former modifying element was instantly replaced by an element by no means new, less logical than the other, and even less necessary. The operation seemed to have miscarried. Association of ideas occurred again in the very same form as before, though one of the elements had now been turned inside out, like an old glove. For honour had been substituted dishonour, with all the adventitious ideas belonging to the old element transformed into cowardice, deceitfulness, lack of discipline, falseness, duplicity, wickedness, etc. This new association of ideas may have a destructive value, but it offers no intellectual interest.

      The moral of this anecdote is that the ideas which seem to us the clearest, the most evident—the most palpable, as it were—are, even so, not strong enough to impose themselves in all their nakedness upon the average mind. In order to assimilate the idea of the army, a contemporary brain must swathe it with elements which have only a chance or current relation with the main idea. A humble politician cannot, doubtless, be expected to adopt Napoleon's simple idea of an army as a sword. Very simple ideas lie within the reach of very complicated minds only. It seems, however, that it should not be absurd to regard the army merely as the exteriorized force of a nation, and then to demand of this particular force only those very qualities which are demanded of force in general. But perhaps even this is too simple?

      What excellent opportunities the present offers for one who would study the mechanism of the association and disassociation of ideas! We often talk of ideas. We write on the evolution of ideas. Yet no word is vaguer or more ill-defined. There are naïve writers who hold forth on the Idea, with a capital I. There are co-operative societies that start out suddenly in quest of the Idea. There are people who devote themselves to the Idea, who live with their gaze fixed upon the Idea. Just what is meant by such rambling? That is what I have never been able to understand. Employed thus, alone, the word is perhaps a corruption of the word Ideal. Is the modifying term perhaps understood also? Is it a stray fragment of the Hegelian philosophy which the slow advance of the great social glacier has, in passing, deposited in certain heads, where it rolls and clatters about like a rock? No one knows. Employed as a relative, the word is not much clearer in ordinary phraseologies. Its primitive meaning is too far forgotten, as well as the fact that an idea is nothing but an image that has reached the state of abstraction, of notion; but it is forgotten also that, in order to be entitled to the name of idea, a notion must be free from all compromise with the contingent. A notion, reaching the estate of idea, has become indisputable. It is a cipher, a sign—one of the letters in the alphabet of thought.

      Ideas cannot be classed as true and false. The idea is necessarily true. An idea that can be disputed is an idea mingled with concrete notions, that is to say, a truth. The work of disassociation tends, precisely, to free the truth from all its fragile part, in order to obtain the pure, one, and consequently unassailable idea. But if words were never used save in their unique and absolute sense, connected discourse would be difficult. There must be left a little of that vagueness and flexibility which usage has given them; and, in particular, too much stress must not be laid upon the gap separating the abstract from the concrete. There is an intermediate state between ice and water—that in which the latter begins to congeal, when it still cracks and yields under the pressure of the hand plunged into it. Perhaps we should not even demand that the words contained in philosophic handbooks should abdicate all pretension to ambiguity.

      The idea of army, which aroused serious polemics, and which was liberated an instant, only to be obscured anew, is one of those that border on the concrete and cannot be spoken of without minute references to reality. The idea of justice, on the contrary, can be considered in itself, in abstracto. In the inquiry made by M. Ribot on the subject of general ideas, almost all those who heard the word Justice pronounced, saw, in their mind's eye, the legendary lady with the scales. There is, in this traditional representation of an abstract idea, a notion of the very origin of that idea.

      The idea of justice is, in fact, nothing but the idea of equilibrium. Justice is the dead-point in a series of acts—the ideal point at which contrary forces neutralize each other to produce inertia. Life which had passed this dead-point of absolute justice could not longer live, since the idea of life, identical with that of a conflict of forces, is necessarily the idea of justice. The reign of justice could only be the reign of silence and of petrification. Mouths cease to speak—vain organs of stupefied brains—and arms uplifted in suspended gesture describe