The exact trend of his thought is difficult to define. His
note-book is filled with hesitations; materialism had its
allurements, so also had pantheism; the advantages of the
Pyrrhonic suspension of judgment were clear to him too; according
to the frame of mind in which he wrote, you might fancy him an
agnostic, again an akosmist, sometimes both, but always the
ethical result is the same.
"Revenge yourself on your enemy by not resembling him. Forgive;
forgive always; die forgiving. Be indulgent to the wrong-doer; be
compassionate to him; tell him how he should act; speak to him
without anger, without sarcasm; speak to him affectionately.
Besides, what do you know of his wrong-doing? Are all his thoughts
familiar to you? May there not be something that justifies him?
And you, are you entirely free from reproach? Have you never done
wrong? And if not, was it fear that restrained you? Was it pride,
or what?"
In the synoptic gospels similar recommendations appear. Charity is
the New Testament told in a word. Christians read and forget it.
But Christians are not philosophers. The latter are charitable
because they regard evil as a part of the universal order of
things, one which it is idle to blame, yet permissible to rectify.
From whatever source such a tenet springs, whether from
materialism, stoicism, pyrrhonism, epicureanism, atheism even, is
of small matter; it is a tenet which is honorable to the holder.
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