Brave New World
Page 58
"Then you think there is no God?"
"No, I think there quite probably is one."
"Then why? ..."
Mustapha Mond checked him. "But he manifests himself in different ways to different men. In premodern times he manifested himself as the being that's described in these books. Now ..."
"How does he manifest himself now?" asked the Savage.
"Well, he manifests himself as an absence; as though he weren't there at all."
"That's your fault."
"Call it the fault of civilization. God isn't compatible with machinery and scientific medicine and universal happiness. You must make your choice. Our civilization has chosen machinery and medicine and happiness.
That's why I have to keep these books locked up in the safe. They're smut. People would be shocked it ..." The Savage interrupted him. "But isn't it natural to feel there's a God?"
"You might as well ask if it's natural to do up one's trousers with zippers," said the Controller sarcastically.
"You remind me of another of those old fellows called Bradley. He defined philosophy as the finding of bad reason for what one believes by instinct. As if one believed anything by instinct! One believes things because one has been conditioned to believe them.
Finding bad reasons for what one believes for other bad reasons–that's philosophy. People believe in God because they've been conditioned to.
"But all the same," insisted the Savage, "it is natural to believe in God when you're alone–quite alone, in the night, thinking about death ..."
"But people never are alone now," said Mustapha Mond.
"We make them hate solitude; and we arrange their lives so that it's almost impossible for them ever to have it." The Savage nodded gloomily. At Malpais he had suffered because they had shut him out from the communal activities of the pueblo, in civilized London he was suffering because he could never escape from those communal activities, never be quietly alone.
"Do you remember that bit in King Lear?" said the Savage at last. "'The gods are just and of our pleasant vices make instruments to plague us; the dark and vicious place where thee he got cost him his eyes,' and Edmund answers–you remember, he's wounded, he's dying–'Thou hast spoken right; 'tis true. The wheel has come full circle; I am here.' What about that now?
Doesn't there seem to be a God managing things, punishing, rewarding?"
"Well, does there?" questioned the Controller in his turn.
"You can indulge in any number of pleasant vices with a freemartin and run no risks of having your eyes put out by your son's mistress. 'The wheel has come full circle; I am here.' But where would Edmund be nowadays? Sitting in a pneumatic chair, with his arm round a girl's waist, sucking away at his sex-hormone chewing-gum and looking at the feelies. The gods are just. No doubt. But their code of law is dictated, in the last resort, by the people who organize society; Providence takes its cue from men."
"Are you sure?" asked the Savage. "Are you quite sure that the Edmund in that pneumatic chair hasn't been just as heavily punished as the Edmund who's wounded and bleeding to death? The gods are just. Haven't they used his pleasant vices as an instrument to degrade him?"
"Degrade him from what position? As a happy, hardworking, goods-consuming citizen he's perfect. Of course, if you choose some other standard than ours, then perhaps you might say he was degraded. But you've got to stick to one set of postulates. You can't play Electromagnetic Golf according to the rules of Centrifugal Bumble-puppy."
"But value dwells not in particular will," said the Savage.
"It holds his estimate and dignity as well wherein 'tis precious of itself as in the prizer."
"Come, come," protested Mustapha Mond, "that's going rather far, isn't it?"
"If you allowed yourselves to think of God, you wouldn't allow yourselves to be degraded by pleasant vices. You'd have a reason for bearing things patiently, for doing things with courage. I've seen it with the Indians."
"l'm sure you have," said Mustapha Mond. "But then we aren't Indians. There isn't any need for a civilized man to bear anything that's seriously unpleasant. And as for doing things–Ford forbid that he should get the idea into his head. It would upset the whole social order if men started doing things on their own."
"What about self-denial, then? If you had a God, you'd have a reason for self-denial."
"But industrial civilization is only possible when there's no self-denial. Self-indulgence up to the very limits imposed by hygiene and economics. Otherwise the wheels stop turning."
"You'd have a reason for chastity!" said the Savage, blushing a little as he spoke the words.
"But chastity means passion, chastity means neurasthenia. And passion and neurasthenia mean instability. And instability means the end of civilization. You can't have a lasting civilization without plenty of pleasant vices."
"But God's the reason for everything noble and fine and heroic. If you had a God ..."
"My dear young friend," said Mustapha Mond, "civilization has absolutely no need of nobility or heroism. These things are symptoms of political inefficiency. In a properly organized society like ours, nobody has any opportunities for being noble or heroic. Conditions have got to be thoroughly unstable before the occasion can arise. Where there are wars, where there are divided allegiances, where there are temptations to be resisted, objects of love to be fought for or defended–there, obviously, nobility and heroism have some sense. But there aren't any wars nowadays. The greatest care is taken to prevent you from loving any one too much.
"No, I think there quite probably is one."
"Then why? ..."
Mustapha Mond checked him. "But he manifests himself in different ways to different men. In premodern times he manifested himself as the being that's described in these books. Now ..."
"How does he manifest himself now?" asked the Savage.
"Well, he manifests himself as an absence; as though he weren't there at all."
"That's your fault."
"Call it the fault of civilization. God isn't compatible with machinery and scientific medicine and universal happiness. You must make your choice. Our civilization has chosen machinery and medicine and happiness.
That's why I have to keep these books locked up in the safe. They're smut. People would be shocked it ..." The Savage interrupted him. "But isn't it natural to feel there's a God?"
"You might as well ask if it's natural to do up one's trousers with zippers," said the Controller sarcastically.
"You remind me of another of those old fellows called Bradley. He defined philosophy as the finding of bad reason for what one believes by instinct. As if one believed anything by instinct! One believes things because one has been conditioned to believe them.
Finding bad reasons for what one believes for other bad reasons–that's philosophy. People believe in God because they've been conditioned to.
"But all the same," insisted the Savage, "it is natural to believe in God when you're alone–quite alone, in the night, thinking about death ..."
"But people never are alone now," said Mustapha Mond.
"We make them hate solitude; and we arrange their lives so that it's almost impossible for them ever to have it." The Savage nodded gloomily. At Malpais he had suffered because they had shut him out from the communal activities of the pueblo, in civilized London he was suffering because he could never escape from those communal activities, never be quietly alone.
"Do you remember that bit in King Lear?" said the Savage at last. "'The gods are just and of our pleasant vices make instruments to plague us; the dark and vicious place where thee he got cost him his eyes,' and Edmund answers–you remember, he's wounded, he's dying–'Thou hast spoken right; 'tis true. The wheel has come full circle; I am here.' What about that now?
Doesn't there seem to be a God managing things, punishing, rewarding?"
"Well, does there?" questioned the Controller in his turn.
"You can indulge in any number of pleasant vices with a freemartin and run no risks of having your eyes put out by your son's mistress. 'The wheel has come full circle; I am here.' But where would Edmund be nowadays? Sitting in a pneumatic chair, with his arm round a girl's waist, sucking away at his sex-hormone chewing-gum and looking at the feelies. The gods are just. No doubt. But their code of law is dictated, in the last resort, by the people who organize society; Providence takes its cue from men."
"Are you sure?" asked the Savage. "Are you quite sure that the Edmund in that pneumatic chair hasn't been just as heavily punished as the Edmund who's wounded and bleeding to death? The gods are just. Haven't they used his pleasant vices as an instrument to degrade him?"
"Degrade him from what position? As a happy, hardworking, goods-consuming citizen he's perfect. Of course, if you choose some other standard than ours, then perhaps you might say he was degraded. But you've got to stick to one set of postulates. You can't play Electromagnetic Golf according to the rules of Centrifugal Bumble-puppy."
"But value dwells not in particular will," said the Savage.
"It holds his estimate and dignity as well wherein 'tis precious of itself as in the prizer."
"Come, come," protested Mustapha Mond, "that's going rather far, isn't it?"
"If you allowed yourselves to think of God, you wouldn't allow yourselves to be degraded by pleasant vices. You'd have a reason for bearing things patiently, for doing things with courage. I've seen it with the Indians."
"l'm sure you have," said Mustapha Mond. "But then we aren't Indians. There isn't any need for a civilized man to bear anything that's seriously unpleasant. And as for doing things–Ford forbid that he should get the idea into his head. It would upset the whole social order if men started doing things on their own."
"What about self-denial, then? If you had a God, you'd have a reason for self-denial."
"But industrial civilization is only possible when there's no self-denial. Self-indulgence up to the very limits imposed by hygiene and economics. Otherwise the wheels stop turning."
"You'd have a reason for chastity!" said the Savage, blushing a little as he spoke the words.
"But chastity means passion, chastity means neurasthenia. And passion and neurasthenia mean instability. And instability means the end of civilization. You can't have a lasting civilization without plenty of pleasant vices."
"But God's the reason for everything noble and fine and heroic. If you had a God ..."
"My dear young friend," said Mustapha Mond, "civilization has absolutely no need of nobility or heroism. These things are symptoms of political inefficiency. In a properly organized society like ours, nobody has any opportunities for being noble or heroic. Conditions have got to be thoroughly unstable before the occasion can arise. Where there are wars, where there are divided allegiances, where there are temptations to be resisted, objects of love to be fought for or defended–there, obviously, nobility and heroism have some sense. But there aren't any wars nowadays. The greatest care is taken to prevent you from loving any one too much.
