voltaire
'The Good Brahmin'
'I wish I had never been born!'
'Why so?' said I.
'Because,' he replied, 'I have been studying these forty years, and I find that it has been so much time lost. ... I believe that I am composed of matter, but I have never been able to satisfy myself what it is that produces thought. I am ever ignorant whether my understanding is a simple faculty like that of walking or digesting, or if I think with my head in the same manner as I take hold of a thing with my hands. ... I talk a great deal, and when I have done speaking I remain confounded and ashamed of what I have said.'
The same day I had a conversation with an old woman, his neighbor. I asked her if she had ever been unhappy for not understanding how her soul was made? She did not even comprehend my question. She had not, for the briefest moment in her life, had a thought about these subjects with which the good Brahmin had so tormented himself. She believed in the bottom of her heart in the metamorphoses of Vishnu, and provided she could get some of the sacred water of the Ganges in which to make her ablutions, she thought herself the happiest of women. Struck with the happiness of this poor creature, I returned to my philosopher, whom I thus addressed:
'Are you not ashamed to be thus miserable when, not fifty yards from you, there is an old automaton who thinks nothing and lives contented?'
'You are right,' he replied. 'I have said to myself a thousand times that I should be happy if I were but as ignorant as my old neighbor; and yet it is a happiness which I do not desire.'
This reply of the Brahmin made a greater impression on me than anything that had passed.
'I have taken as my patron saint St. Thomas of Didymus, who always insisted on an examination with his own hands.'
'every chief of a sect in philosophy has been a little of a quack.'
'The further I go, the more I am confirmed in the idea that systems of metaphysics are for philosophers what novels are for women.'
'It is only charlatans who are certain. We know nothing of first principles. It is truly extravagant to define God, angels, and minds, and to know precisely why God formed the world, when we do not know why we move our arms at will. Doubt is not a very agreeable state, but certainty is a ridiculous one.'
'I wish I had never been born!'
'Why so?' said I.
'Because,' he replied, 'I have been studying these forty years, and I find that it has been so much time lost. ... I believe that I am composed of matter, but I have never been able to satisfy myself what it is that produces thought. I am ever ignorant whether my understanding is a simple faculty like that of walking or digesting, or if I think with my head in the same manner as I take hold of a thing with my hands. ... I talk a great deal, and when I have done speaking I remain confounded and ashamed of what I have said.'
The same day I had a conversation with an old woman, his neighbor. I asked her if she had ever been unhappy for not understanding how her soul was made? She did not even comprehend my question. She had not, for the briefest moment in her life, had a thought about these subjects with which the good Brahmin had so tormented himself. She believed in the bottom of her heart in the metamorphoses of Vishnu, and provided she could get some of the sacred water of the Ganges in which to make her ablutions, she thought herself the happiest of women. Struck with the happiness of this poor creature, I returned to my philosopher, whom I thus addressed:
'Are you not ashamed to be thus miserable when, not fifty yards from you, there is an old automaton who thinks nothing and lives contented?'
'You are right,' he replied. 'I have said to myself a thousand times that I should be happy if I were but as ignorant as my old neighbor; and yet it is a happiness which I do not desire.'
This reply of the Brahmin made a greater impression on me than anything that had passed.
'I have taken as my patron saint St. Thomas of Didymus, who always insisted on an examination with his own hands.'
'every chief of a sect in philosophy has been a little of a quack.'
'The further I go, the more I am confirmed in the idea that systems of metaphysics are for philosophers what novels are for women.'
'It is only charlatans who are certain. We know nothing of first principles. It is truly extravagant to define God, angels, and minds, and to know precisely why God formed the world, when we do not know why we move our arms at will. Doubt is not a very agreeable state, but certainty is a ridiculous one.'