Читаем A Dreamer & A Visionary; H.P. Lovecraft in His Time полностью

I could not write about ‘ordinary people’ because I am not in the least interested in them. Without interest there can be no art. Man’s relations to man do not captivate my fancy. It is man’s relation to the cosmos—to the unknown—which alone arouses in me the spark of creative imagination. The humanocentric pose is impossible to me, for I cannot acquire the primitive myopia which magnifies the earth and ignores the background.

This is Lovecraft’s first explicit expression of the view he would later call ‘cosmicism’. Cosmicism is at once a metaphysical position (an awareness of the vastness of the universe in both space and time), an ethical position (an awareness of the insignificance of human beings within the realm of the universe), and an aesthetic position (a literary expression of this insignificance, to be effected by the minimizing of human character and the display of the titanic gulfs of space and time). The strange thing about it is that it was so late in being articulated, and also that it was so feebly exhibited in his weird fiction up to this time—indeed, really up to 1926. One interesting development in Lovecraft’s pure metaphysics occurred in May of 1923:

I have no opinions—I believe in nothing … My cynicism and scepticism are increasing, and from an entirely new cause— the Einstein theory. The latest eclipse observations seem to place this system among the facts which cannot be dismissed, and assumedly it removes the last hold which reality or the universe can have on the independent mind. All is chance, accident, and ephemeral illusion—a fly may be greater than Arcturus, and Durfee Hill may surpass Mount Everest—assuming them to be removed from the present planet and differently environed in the continuum of spacetime. There are no values in all infinity—the least idea that there are is the supreme mockery of all. All the cosmos is a jest, and fit to be treated only as a jest, and one thing is as true as another.25

The history of the acceptance of the theory of relativity would make an interesting study in itself. The theory was propounded by Einstein in 1905 but was the source of much scepticism on the part of philosophers and scientists; some merely ignored it, perhaps hoping it would go away. Lovecraft’s mentor Hugh Elliot dismisses Einstein in a nervous footnote in Modern Science and Materialism. The theory indeed remained largely deductive until the results of observations of a total solar eclipse on 21 September 1922 were finally reported in the

New York Times on 12 April 1923, leading many scientists to accept relativity and inspiring Lovecraft’s comment.

It is hardly worth remarking that Lovecraft’s wild conclusions from Einstein, both metaphysical and ethical, are entirely unfounded; but his reaction is perhaps not atypical of that of many intellectuals—especially those who could not in fact understand the precise details and ramifications of relativity—at the time. We will see that Lovecraft fairly quickly snapped out of his naive views about Einstein and, by no later than 1929, actually welcomed him as another means to bolster a modified materialism that still outlawed teleology, theism, spirituality, and other tenets he rightly believed to be outmoded in light of nineteenth-century science. In so doing he evolved a metaphysical and ethical system not at all dissimilar to that of his two later philosophical mentors, Bertrand Russell and George Santayana.

Some words about Lovecraft’s political views might be in order. American entry into the world war had relieved him of the burden of fulminating against the ‘craven pacifism’ of Woodrow Wilson. I find little mention in Lovecraft’s letters of the aftermath of the war, especially in regard to the harsh penalties imposed upon Germany by the Allies: Lovecraft later came to believe the terms of the Versailles treaty unjust, although he thought them more of a tactical error than a matter of abstract ethics.

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