Logic, that’s to say pure reason without regard for facts and experience, is the real vice of solitude. But the vices of solitude are caused uniquely by the despair associated with isolation. And the isolation which exists in our world, where human contacts have been broken by the collapse of our common home, again following the disastrous consequences of revolutions, themselves a result of previous collapse.
This isolation has stopped being a psychological question to which we can do justice with the help of nice expressions devoid of meaning, like ‘introverted’ and ‘extraverted’. Isolation as a result of absence of friends and of alienation is, from the point of view of man, the sickness which our world is suffering from, even if it is true, we can notice fewer and fewer people than before who cling on to each other without the slightest support. Those people do not benefit from communication methods offered by a world with common interests. These help us escape together, from the curse of inhumanity, in a society where everyone seems superfluous and considered as such by others.
Isolation is not solitude. In solitude, we are never alone with ourselves. In solitude we are always two in one, and we become one, a complete individual with richness and the limits of its exact features, only in relation to the others and in their company. The big metaphysical questions, the search for God, liberty and immortality, relations between man and the world, being and nothingness or again between life and death, are always posed in solitude, when man is alone with himself, therefore, in the virtual company of all. The fact of being, even for a moment, diverted from one’s own individuality allows it to formulate mankind’s eternal questions, which go beyond the questions posed in different ways by each individual.
The risk in solitude is always of losing oneself. It could be said that this is a professional risk for the philosopher. Since he seeks out truth and preoccupies himself with questions, which we describe as metaphysical but which are indeed the only questions to preoccupy everyone. The philosopher’s solution has been to notice that there is apparently in the human mind itself one element capable of compelling the other and thus creating power. Usually we call this faculty Logic, and it intervenes each time that we declare that a principle or an utterance possesses in itself a convincing force, that is to say a quality which really compels the person to subscribe to it.
Recently we realized that the tyranny, not of reason but argumentation, like an immense compulsive force exercised on the mind of men can serve specifically political tyranny. But this truth also remains that every end in history necessarily contains a new beginning. This beginning is the only promise, the only message which the end can ever give. St Augustine said that man was created so that there could be a beginning. This beginning is guaranteed by each new birth, it is, in truth, each man.'**********************************
'It is true that totalitarian domination tried to establish these holes of oblivion into which all deeds, good and evil, would disappear; but just as the Nazis' feverish attempts, from June, 1942, on, to erase all traces of the massacres - through cremation, through burning in open pits, through the use of explosives and flame-throwers and bone-crushing machinery - were doomed to failure, so all efforts to let their opponents "disappear in silent anonymity" were in vain. The holes of oblivion do not exist. Nothing human is that perfect, and there are simply too many people in the world to make oblivion possible. One man will always be left alive to tell the story.' H. A