African Spir (1837 – 1890)
Russian Neo-Kantian philosopher of German descent, whose book Denken und Wirklichkeit [Thought and Reality] exerted a "lasting impact" on the writings of Friedrich Nietzsche.
The distinction between right and wrong ("la distinction du bien et du mal", Fr.), is nothing else than their unyielding (or implacable) opposition; thus the moral consciousness is an innate and intimate revelation of the absolute, which goes beyond (or goes pass, or exceed) every empirical data (or given information). It is only on these principles that we will be able to establish ("pourront ?tre édifiées", Fr.) the real basis of morality.
Only a moral education based on free inner discipline can bring to bear a salutary action and lead to a true morality.
Arbitrariness and true liberty are as distinct from each other that the empirical nature is distinct from the higher nature of man.
The precept to worship God 'in spirit and in truth' recommand to worship him as an inward and moral force, without physical attributes and with no relation to fears and egoist wishes.
The basic notion of justice, is that the rights of everybody are equals, in principle. In the rights of others, we have to respect our own rights. It is only in that condition that we can reasonnably require that it be respected by others.
The fact that men have a same origin and live in the same universe means that they are representatives of a same unity. Deep down, they are also related (or connected) among them; that they consider (or not) themselves as strangers, this just depends on the feeling (or sensation) that dictate their relationships. In their country, two fellow coutrymen whose paths berely cross (or see each only only briefly) with inferrence, would effusively rush themselves up (or throw themselves) into each other arms if they would happen to meet in a desert, among Cannibles.
When a man make of his personnal interests the mainspring of his life and he is greedy to make use of everything that can benefit him, he naturally enters into conflict with other persons, acting also in their interests, hence the disagreements that can become a hundred years old, and drive whole generations to a mutual hate.
Outward, thanks to the knowledge of physical laws, man could subdue (or subjugate...) nature, but inwardly, he remained a slave to it. For, when all is said and done, at what is aiming all this display (or deployment) of activity, if not to realized outward profits, to provide material pleasure (or enjoyment). It is not the first time that men sell their birth right for a dish of lentils, and thus disown (or repudiate or deny) the best of thmeselves.
The realization of justice is, in the actual state of things, a matter of life or death for society and for civilisation itself.
Men spend their life down here in the worship of petty (or mean) interests and the search of perishable things, and with that ("et avec cela", Fr.) they pretend to perpetuate for all eternity their self ("moi", Fr.) so hardly worthy ("digne", Fr.) of it.
Place (or put) a spider on top of a mountain, it will only try to catch flies; alas, they are many those who, in the figurative meaning, have spider's eyes.
Men who have sacrifice their well-being, and even their lives, for the cause of truth or the public good, are, from an empirical point of view - which scorn ("fait fi", Fr.) virtue and altruism - regarded as insane or fools; but, from a moral standpoint, they are heros who do honour ("qui honorent", Fr.) humanity.
The antagonism between nationalities will lose all its acuteness on the day when neither the iniquitous tendency to oppression and domination, nor the perpetual danger of the threatening preparations for war will exist. ("L'antagonisme entre les nationalités perdra toute son acuité le jour o? n'existera plus la tendance inique ? l'oppression et ? la domination, ni le perpétuel danger des menaçants préparatifs de guerre. », Fr. ")
What determinate events is, beside national, dynastic and particular egoism, the instinct of domination and conquest, in one word, forceBold text. Judging by the history of humanity, harms that men have had to suffer, harms ("les maux", Fr.) that men have to suffer by their nature are minute in comparison ("en regard", Fr.) to these they inflict to each others. The most fantastic imagination might not ("ne saurait", Fr.) fabricate ("forger", Fr) some cruelties, injustices and perfidies (or perfidiousnesses) that men have not exceeded in practice.
To be effective, morality has to be reasoned (or worked out). To want ("vouloir", Fr.) to repress evil only by coercion, and to obtain morality by a sort of training with the help of constraint, without motivating it from within, is to make it an unnatural result, devoided of lastind value.
The feeling ("sens", Fr.) of solidarity that is born amidst a community rest on the feeling of antagonism arouse (aroused ? arose ?... sorry, - "suscité", Fr.) by those who are opposed to it. Most of the time we only adhere to a party or a group, in order to better (or more, - "pour mieux se", Fr.) differentiate ourselves of another.
If man do not find in himself the required (or wished, or wanted, - "voulue", Fr.) force to accomplish his moral aspirations, he can try to purt himself in the conditions suitable to assist (or promote, or further, -"favoriser", Fr.) his self-control.
It is not on the ruin of liberty that we may (in the future... - "pourra", Fr.) build justice.
It depends on ourselves to be to each others, either a blessing or a torment.
In the actual state of social relationships, the forms ("formes", Fr.) of politeness are necessary as a subsitute to benevolence.