We have now seen how Browning sought to explain all things as manifestations of the principle of love; how he endeavoured to bring all the variety of finite existence, and even the deep discrepancies of good and evil, under the sway of one idea.  I have already tried to show that all human thought is occupied with the same task:  science, art, philosophy, and even the most ordinary common-sense, are all, in their different ways, seeking for constant laws amongst changing facts.  Nay, we may even go so far as to say that all the activity of man, the practical as well as the theoretical, is an attempt to establish a modus vivendi between his environment and himself.  And such an attempt rests on the assumption that there is some ground common to both of the struggling powers within and without, some principle that manifests itself both in man and in nature.  So that all men are philosophers to the extent of postulating a unity, which is deeper than all differences; and all are alike trying to discover, in however limited or ignorant a way, what that unity is.  If this fact were more constantly kept in view, the effort of philosophers to bring the ultimate colligating principles of thought into clear consciousness would not, at the outset at least, be regarded with so much suspicion.  For the philosopher differs from the practical man of the world, not so much in the nature of the task which he is trying to accomplish, as in the distinct and conscious purpose with which he enters upon it.

Now, I think that those, who, like Browning, offer an explicitly optimistic idea of the relation between man and the world, have a special right to a respectful hearing; for it can scarcely be denied that their optimistic explanation is invaluable, if it is true—­

  “So might we safely mock at what unnerves
  Faith now, be spared the sapping fear’s increase
  That haply evil’s strife with good shall cease
  Never on earth."[A]

[Footnote A:  Bernard de Mandeville.]

Despair is a great clog to good work for the world, and pessimists, as a rule, have shown much more readiness than optimists to let evil have its unimpeded way.  Having found, like Schopenhauer, that “Life is an awkward business,” they “determine to spend life in reflecting on it,” or at least in moaning about it.  The world’s helpers have been men of another mould; and the contrast between Fichte and Schopenhauer is suggestive of a general truth:—­“Fichte, in the bright triumphant flight of his idealism, supported by faith in a moral order of the world which works for righteousness, turning his back on the darker ethics of self-torture and mortification, and rushing into the political and social fray, proclaiming the duties of patriotism, idealizing the soldier, calling to and exercising an active philanthrophy, living with his nation, and continually urging it upwards to higher levels of self-realization—­Schopenhauer recurring to the idea of asceticism, preaching the blessedness of the quiescence of all will, disparaging efforts to save the nation or elevate the masses, and holding that each has enough to do in raising his own self from its dull engrossment in lower things to an absorption in that pure, passionless being which lies far beyond all, even the so-called highest, pursuits of practical life."[A]