When, almost two years ago, I published these studies on what I would call the philosophy of life, or to borrow a fine phrase from Aristotle, the philosophy of human matters, I wrote: “I am convinced, and I would like to convince others, that life is singularly precious if we understand how to see the purpose for which it is given to us and what we can and must do with it.”
That is the central idea of this book, and that is why it is entitled The Prize or Price of Life. I have nothing to add to this statement, except, perhaps, that of the double concern present throughout these pages, first of not distorting man and secondly that of proclaiming the duty to act, the urgency of which, if I may say so, is increasingly visible and growing.
It is true that in the intellectual and philosophical order we can observe a certain aspiration for an increasingly comprehensive synthesis, a more serious attention being given to facts of various kinds that have long been neglected, as well as a certain broadening of the frameworks of thought and even of thought itself.
However, it is also true that the too general persistence of old prejudices hinders this return to best practices and these welcome new approaches, and it also dooms these desires, efforts and attempts to remain too often sterile.
Moreover, is also true that with regard to the sciences there persists in many places a regrettable misunderstanding of their true spirit, their just scope and, consequently, an ill-advised use of their method and results. Finally, it is also true that great mistrust exists in many regions of the world with regard to what is Christian, including among those who think, or who claim to think, and there is also great intolerance among others that is very blind, hateful and active.
Thus humanity divides itself from itself, and rejects or neglects something of itself and the resources placed at its disposal.
On the other hand, "intellectual anarchy," which as Jouffroy already noted in 1834, leads to "the most exaggerated and complete individualism," is invading all areas of thought, including moral matters where it has become extreme.
Thus, we find various powerful tendencies competing for people’s minds, while no school prevails, no influence is decidedly dominant, and amid this universal disarray it is left to individual efforts to undertake the restoration of that authority of the truth which commands and rallies people’s minds.
Thus each person must apply him or herself more than ever, better than ever, to courageously and faithfully looking at the principles and the facts in order to make him or herself more than ever, better than ever, capable of seeing clearly, judging and deciding, precisely because it is hardly fashionable to do so any longer
By a sustained application of this process, people will be able to protect themselves from falling into prejudice and error. By means of this process, they will also be able to regain consistency and find ways to become closer and unite
In the social and political order there are likewise many noble and generous aspirations, but the old spirit of division, rancour, mistrust and hatred still remains
Despite many fine words and dreams, a frighttful egoism continues to divide people and prepares to arm them against one other.
In the face of these perils which threaten society, individual initiative and individual energy is even more necessary than ever to defend genuine social interests, to foster new groups and thereby gradually to restore social peace and political consistency.
Translator: Stefan Gigacz