Moral-Practical Dichotomy

Your impracticable creed . . . [inculcates a] lethal tenet: the belief that the moral and the practical are opposites. Since childhood, you have been running from the terror of a choice you have never dared fully to identify: If the practical, whatever you must practice to exist, whatever works, succeeds, achieves your purpose, whatever brings you food and joy, whatever profits you, is evil—and if the good, the moral, is the impractical, whatever fails, destroys, frustrates, whatever injures you and brings you loss or pain—then your choice is to be moral or to live.

The sole result of that murderous doctrine was to remove morality from life. You grew up to believe that moral laws bear no relation to the job of living, except as an impediment and threat, that man’s existence is an amoral jungle where anything goes and anything works. And in that fog of switching definitions which descends upon a frozen mind, you have forgotten that the evils damned by your creed were the virtues required for living, and you have come to believe that actual evils are the practical means of existence. Forgetting that the impractical “good” was self-sacrifice, you believe that self-esteem is impractical; forgetting that the practical “evil” was production, you believe that robbery is practical.

Swinging like a helpless branch in the wind of an uncharted moral wilderness, you dare not fully to be evil or fully to live. When you are honest, you feel the resentment of a sucker; when you cheat, you feel terror and shame. When you are happy, your joy is diluted by guilt; when you suffer, your pain is augmented by the feeling that pain is your natural state. You pity the men you admire, you believe they are doomed to fail; you envy the men you hate, you believe they are the masters of existence. You feel disarmed when you come up against a scoundrel: you believe that evil is bound to win, since the moral is the impotent, the impractical.

Morality, to you, is a phantom scarecrow made of duty, of boredom, of punishment, of pain, a cross-breed between the first schoolteacher of your past and the tax collector of your present, a scarecrow standing in a barren field, waving a stick to chase away your pleasures—and pleasure, to you, is a liquor-soggy brain, a mindless slut, the stupor of a moron who stakes his cash on some animal’s race, since pleasure cannot be moral.

If you identify your actual belief, you will find a triple damnation—of yourself, of life, of virtue—in the grotesque conclusion you have reached: you believe that morality is a necessary evil.