People talk glibly about wasting time on this, that, and the other thing — but without reflecting on what it is to waste time. People think they know which activities are time-wasters, philosophy for example. But to know what wastes time, one would have to know what is a good, a non-wasteful, use of time. And one would presumably also have to know that one ought to use one's time well. One uses one's time well when one uses it in pursuit of worthy ends. But which ends are worthy? Does this question have an answer? Does it even make sense? And if it does, what sense does it make? And what is the answer? Now these are all philosophical questions.
What's more, he who holds that philosophy is a waste of time must uncritically assume that those who give a different answer are simply wrong. And that involves a further unexamined assumption, namely, that one's own faculties are immeasurably superior to those of others. It is as if one thinks to oneself, "I am so well-endowed that I just know, without inquiry or self-examination, which ends are choice-worthy." Or one uncritically assumes that one's culture knows, or one's religion.
A thoughtful person, therefore, cannot dismiss philosophy as a waste of time. But Pascal was a thoughtful person, and didn't he dismiss philosophy as a waste of time? "Not worth an hour's trouble," he said with Descartes in his sights.
Pascal wrote a big fat book of Pensées — and a magnificent book it was. But why did he bother if philosophy is not worth an hour's trouble? Because he made an exception in his own case: his philosophy, he felt, was different! Well, all philosophers feel that way. All feel themselves to be questing for the truth as for something precious, even when they, like Nietzsche, perversely deny truth. None feel themselves to be engaged in 'empty speculation' or 'mental masturbation' or 'meaningless abstraction.'
And if Pascal really believed that philosophy was a waste of time, why did he scribble, scribble, scribble? Why didn't he spend all his time in religious observances and mathematical studies? One might put a similar question to other philosophizing denigrators of reason such as that prodigious literary engine, Kierkegaard.
The consistently thoughtful, therefore, cannot dismiss philosophy as a waste of time. Its questions are inevitable, and one who does not find them so merely betrays his incapacity. But although philosophy raises questions, it is not very good at answering them. It is much better at questioning answers than at answering questions. And herein lies the rub of our strange predicament.
If we are thoughtful, we see that we cannot live blindly, thoughtlessly, dogmatically, accepting this and rejecting that without ever attempting to give an account of our reasons for and against. But when we set about to give our reasons we find the task daunting and interminable and not at all generative of consensus. What is to be done?
Since there is no going back to doxastic naivete, I have nothing better to say than that we should blunder on in quest of a light that may one day dawn. The quest itself is worthwhile whatever the upshot. I closed this morning's meditation session in the way I have closed many such a session, with a renewal of vows: I dedicate my life to the ultimate truth, the ultimate light, the ultimate insight. And if death ends it all? And nothing s revealed? Then so be it.
The quest itself suffices whatever the upshot. In the end, and at last, this world has nothing to offer us compared to what the quest promises us.