_Metaphysical consolations_.--Metaphysics mercilessly persecutes all eudaemonistic doctrines, seeing in them a sort of _laesio majestatis_ of human dignity. Our dignity forbids us to place human happiness in the highest goal. Suppose it is so? But why then invent consolations, even metaphysical ones? Why give to such a "pure" ideal concept as metaphysics such a coarse "sensual" partner as consolation?--sensual in the Kantian meaning of the word. Metaphysics had much better associate herself with proud disconsolation. Consolation brings calm and ease, even quiet gratification to the soul. But surely, if metaphysics condescend to accept any assistance whatever, she must scorn all earthly gratifications, leave them to wingless positivism and materialism. What are joys and pains to metaphysics?--she is one thing, they another. Yet all of a sudden metaphysicians begin to shout about consolations. Evidently there is a misunderstanding here, and a big one. The more you pierce to the ultimate ends of the "infinite" metaphysical problems, the more finite they reveal themselves. Metaphysicians only look out for some new boon--I nearly said pleasure. Voltaire said that if there was no God, then He should be invented. We explain these words by the great Frenchman's extreme positivism. But the form only is positive, the content is purely metaphysical. All that a metaphysician wants to do is to convince himself that God exists. No matter whether he is mistaken or not, he has found a consolation. It is impossible for him to see that his belief in a certain fact does not make that fact veritable. The whole question is whether there does exist a supreme, conscious First Cause, or whether we are slaves to the laws of dead necessity. But what does the metaphysician care about this real question! Having declared himself the avowed enemy of eudaemonism, he next seeks consolation, nothing but consolation. To doubt his right to be consoled drives him to fury and madness. He is prepared to support his convictions by every means--ranging from righteous indignation to fists. It is obviously futile to try to enlighten such a creature. Once a man cares nothing for God, and seeks only to make the best of his life, you will not tear away his attention from the immediate moment. But perhaps there is a God, and neither Voltaire nor the metaphysicians have any need to invent Him. The metaphysicians never saw that an avowed disbelief in God does not prove the non-existence of God, but just the opposite; it is a surer sign of faith than ever belief is. Unfortunate metaphysicians! They might have found their greatest consolation here, and fists and moral indignation and other forms of chastisement to which they have been driven might have been spared us. 42