Arquivo de Notes | Page 253 of 265

Modern Pretension

Scientific development, with its invaluable contribution to humanity, has brought unprecedented progress in history. The brilliance of technique improvement, problem solving previously seen as insoluble, of the drastic elevation of the average standard lives totally overshadowed the other areas of knowledge. However, modern society has contaminated itself with the stupid sense of self-reliance. Human error, because it is largely mythable, is no longer seen as a threat. Philosophy, theology and social sciences have become very secondary. As I write, planes fly and organs are being transplanted. I observe the advances, I see the feeling of progress, I perceive the illusion that man is nearing the apex — although I cannot say what exactly would be that apex… — I see, above all, the confidence of the stupid. I see the voracity of the technologies that are imposed without asking for leave, changing reality as in a lamp; perfecting and, by perfecting, they end up unquestionable. I perceive in limbo any hierarchy of values. What was once a core of meaning — relations — today are fragile, replaceable, virtuous as useful. The wise, above all, have their faces stuck on a cell phone; wishing for cheaper implants… If they talk — and they should! — they do so softly, in almost inaudible whispers. Where are the limits? There are no limits to man! We forget the value of the futile, we forget that disastrous are the well-meaning. The awareness of failure, perversion and greed has succumbed by giving birth to absolute hope, which is but the certainty of success. I end up noting the obvious: the stupid modern claim can only lead to a total and atrocious disappointment.

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Fathers and Sons, by Ivan Turgenev

It is said of Bazarov — the protagonist of Fathers and Sons, by Ivan Turgenev — the first nihilistic character in history. The importance of this work, therefore, is immense. Bazarov inaugurates in the literature the posture of denial to any kind of authority or moral principle. Materialistic intellectual, he says that believes in nothing but agreeing with what can be scientifically proven through experience. Religion, tradition, art… none of this has value: past generations are “cards out of deck” and “a good chemist is twenty times more useful than any poet”. Bazarov’s psychology is interesting: although he denies everything, bends to nothing, knows his own uselessness and the insignificance of his own effort before the universe and eternity, he works hard, diligently develops his scientific research. He seems, throughout the work, absorbed, involved in something of great importance, which justifies his coldness to those around him. As he talks to his elders, he despises them; does not consider them capable of teaching at all. On the other hand, he seems, in his own rationalism, to incessantly seek knowledge. Bazarov, despite his coldness and inclination to retreat, to work, engages in various relationships throughout the work. And Turgenev manages, with mastery, to project the influence of his nihilism in his midst: intelligent, he is respected by all, however, he directs to the closest an absolute, cruel indifference, making us question about his humanity. Suddenly, Bazarov falls in love. Seeing himself in love, he feels a deep shame: romantic love is absurd, unforgivable stupidity! Then Bazarov moves away to see if he subdues his weakness. Love as a weakness? This idea is very familiar… If we do not deny science itself, like Bazarov, it is true that our individualism takes us away from relationships, fears them and does everything to avoid them; important even, it is us, and our self-esteem demands us successive manifestations of affection. And how does Turgenev ends the novel? Bazarov isolates himself, focuses on his work; he progresses, but his posture afflicts all around him. Unfortunately, he gets typhus by cutting himself with his scalpel doing the autopsy of a man overturned by the disease. He falls in bed, wraps the closest in strong commotion. He denies, however, the confession, pleaded for by the tortured father as he watched his son’s martyrdom. Bazarov dies denying others his own importance.

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Patience

There is a great quality: patience. And what is patience? We can divide it as follows: the knowledge of the transience of the present and the knowledge of the time effect. Almost nothing truly valuable, truly capable of bringing us pride, is formed without the vigor given only by time. I mean: time strengthens and improves our qualities, our achievements, and patience is the virtue necessary to let time acts. What about what afflicts and dismay us? Transitional. And what make us proud? Also. Time amplifies, but attenuates. Thus, whoever has any objective, a purpose or a sufficiently relevant goal, or who feels extremely cheerful or disconsolate in a given period, gets it right by developing this wise virtue that is patience.

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Candide, or Optimism, by Voltaire

Just as George Orwell’s Animal Farm is the best vaccine against communism, Voltaire’s Candide, or Optimism is the best vaccine against the risible contemporary notion of man’s self-reliance. “You can get what you want,” “The world is a projection of your interior,” “Thinking positive is the key to success,” and many other contemporary jargons are easily overthrown by Voltaire’s derision. And if we have today caveats as to the judgment of Leibniz’s philosophy made in Candide, due to the rediscovery of this philosopher already in the 19th century, Voltaire’s immortal work never loses its instructive value. In short, Voltaire places Candide in the front of human impotence when facing the environment, of the relentless human wickedness in all lands and the vile desire that commands our actions. And Candide, even finding earthly paradise after a scandalous succession of troubles, decides to leave it after judging that in this country he would be “like everyone else” and that he would not be in the company of his beloved — who, according to his judgment, should already have a lover; — showing us how man is a hostage to his own nature and his own ambition. We can draw from Candide, therefore, a list of lessons, among them, three very valuable in our time: humility before our possibilities, shame in the face of the ambition that dominates us, and reverence before the fate that plagues us.

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