26 HUMANISM n 



man and the transitory flow of appearances in the im 

 permanent part of the universe. But the good which is 

 the object of our practical pursuit is peculiar and restricted 

 to man. It is different for men and for fishes, 1 and 

 although I do not deny that man s is the higher and that 

 therefore fishing is legitimate sport, I feel bound to point 

 out that there are many things in the world far diviner 

 than man. The object of speculation, on the other hand, 

 is the eternal and immutable which is common to all. 

 I mean to include under this not merely the eternal truths, 

 such as the principles of metaphysics and mathematics, 

 but the eternal existences of the heavenly bodies and the 

 unvarying character of the perceptions which are the same 

 for all beings, e.g., those of colour, shape, size, etc. 



Whence it follows, lastly, that the value of speculation 

 is incomparably superior to that of practice. It is not 

 useful, and that it should occasionally lead to useful 

 results is merely a regrettable accident. In itself it is 

 beautiful and the beautiful is self-sufficient. But it is 

 not useful, because it is exalted far above the useful, and 

 to demand use for knowledge is, literally, impiety. For 

 to contemplate the immutable objects of theoretical truth 

 is in the strictest sense to lead the life divine. For it 

 contemplates the higher and more perfect, even though it 

 cannot grasp the absolutely perfect as continuously as God 

 can contemplate His own absolute perfection. Still to do 

 this, in however passing a fashion, is to rise above death 

 and impermanence and decay. It is to immortalize 

 oneself. 



It follows, therefore, logically and in point of fact, 

 that any attempt to hinder or control the concern with 

 Pure Truth, is an outrage upon what is highest and best 

 and holiest in human nature, an outrage which the law 

 should punish and all good men rebuke, with the utmost 

 severity. Truth demands not merely toleration for herself 

 from the State, but also the unsparing suppression of 

 every form of Error, of every one who from whatever 

 motive, whether from ignorance or sordidness or a mis- 



1 Cp. Eth. Nic. vi. 7. 4. 



