es itself into the question as to
whether there is a God, whether there is a human finality to the
Universe. But what is finality? For just as it is always possible to ask
the why of every why, so it is also always possible to ask the wherefore
of every wherefore. Supposing that there is a God, then wherefore God?
For Himself, it will be said. And someone is sure to reply: What is the
difference between this consciousness and no-consciousness? But it will
always be true, as Plotinus has said (_Enn_., ii., ix., 8), that to ask
why God made the world is the same as to ask why there is a soul. Or
rather, not why, but wherefore (_dia ti_).

For him who places himself outside himself, in an objective hypothetical
position--which is as much as to say in an inhuman position--the
ultimate wherefore is as inaccessible--and strictly, as absurd--as the
ultimate why. What difference in effect does it make if there is not any
finality? What logical contradiction is involved in the Universe not
being destined to any finality, either human or superhuman? What
objection is there in reason to there being no other purpose in the sum
of things save only to exist and happen as it does exist and happen? For
him who places himself outside himself, none; but for him who lives and
suffers and desires within himself--for him it is a question of life or
death. Seek, therefore, thyself! But in finding oneself, does not one
find one's own nothingness? "Having become a sinner in seeking himself,
man has become wretched in finding himself," said Bossuet (_Traite de la
Concupiscence_, chap. xi.). "Seek thyself" begins with "Know thyself."
To which Carlyle answers (_Past and Present_, book iii., chap. xi.):
"The latest Gospel in this world is, Know thy work and do it. 'Know
thyself': long enough has that poor 'self' of thine tormented thee; thou
wilt never get to 'know' it, I believe! Think it not thy business, this
of knowing thyself; thou art an unknowable individual: know what thou
canst work at; and work at it, like a Hercules. That will be thy better
plan."

Yes, but what I work at, will not that too be lost in the end? And if it
be lost, wherefore should I work at it? Yes, yes, it may be that to
accomplish my work--and what is my work?--without thinking about myself,
is to love God. And what is it to love God?

And on the other hand, in loving God in myself, am I not loving myself
more than God, am I not loving myself in God?

What we really