opposite by trying to make this work of the conscience more difficult and troublesome by the use of stupefying things.
A man is both a spiritual and an animal being. A man may be moved, by influencing only his spiritual nature, and may be moved by influencing his animal nature, just as a watch may be moved by a hand and by a main wheel. And just as, in a watch, it is more convenient to regulate its movement by an internal mechanism, so a man—you yourself or any one else—is more conveniently guided by his conscience. And as in watches it is necessary more than all to observe that by which the central mechanism is more conveniently moved, so in the case of a man it is more than all necessary to observe purity, clearness of conscience, whereby it is more convenient to move a man. It is impossible to doubt this, and all men know it. But the necessity arises for men to stupefy themselves. Men are not so desirous of their consciences working regularly as for it to seem to them that what they are doing is regular, and they deliberately employ such means as prevent the regular work of the conscience.
V
Men drink and smoke, not to keep their spirits up, not for gaiety's sake, not because it is pleasant, but in order to stifle conscience in themselves. And if this is so, then how terrible must be the consequences. In fact, just think what kind of a building men would build if they did not have a straight rule whereby to lay the walls, or a rectangular rule whereby to square the corners, but a soft rule which would give at all the irregularities of the wall, and a square which would bend out and in for every acute and obtuse angle!
But now by means of this self-stupefaction this very thing is done in life. Life does not fit conscience—conscience is made to yield to life. This is done in the case of individual lives, it is done also in the life of all humanity which is made up of individual lives.
