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It is mere Hebraising, if we stop short, and refuse to let our consciousness play freely, whenever we or our friends do not happen to like what it discovers to us. This is to make the Liberal party, or the Conservative party, our one thing needful, instead of human perfection; and we have seen what mischief arises from making an even greater thing than the Liberal or the Conservative party,—the predominance of the moral side in man,
-our one thing needful. But wherever the free play of our consciousness leads us, we shall follow ; believing that in this way we shall tend to make good at all points what is wanting to us, and so shall be brought nearer to our complete human perfection.
Everything, in short, confirms us in the doctrine, so unpalatable to the believers in action, that our main business at the present moment is not so much to work away at certain crude reforms of which we have already the scheme in our own mind, as to create, through the help of that culture which at the very outset we began by praising and recommending, a frame of mind out of which the schemes of really fruitful reforms may with time grow. At any rate, we ourselves must put up with our friends' impatience and with their reproaches against cultivated inaction, and must still decline to lend a hand to their practical operations, until we, for our own part at least, have grown a little clearer about the nature of real good, and have arrived nearer to a condition of mind out of which really fruitful and solid operations may spring.
In the meanwhile, since our Liberal friends keep loudly and resolutely assuring us that their actual operations at present are fruitful and solid, let us in each case keep testing these operations in the simple way we have indicated, by letting the natural stream of our consciousness flow over them freely; and if they stand this test successfully, then let us give them our interest, but not else.
AND so we bring to an end what we had to say in praise of culture, and in evidence of its special utility for the circumstances in which we find ourselves, and the confusion which environs us. Through culture seems to lie our way, not only to perfection, but even to safety. Resolutely refusing to lend a hand to the imperfect operations of our Liberal friends, disregarding their impatience, taunts, and reproaches, firmly bent on trying to find in the intelligible law of things a firmer and sounder basis for future practice than any which we have at present, and believing this search and discovery to be, for our generation and circumstances, of yet more vital and pressing importance than practice itself, we nevertheless may do more, perhaps, we poor disparaged followers of culture, to make the actual present, and the frame of society in which we live, solid and seaworthy, than all which our bustling politicians can do.
For we have seen how much of our disorders and perplexities is due to the disbelief, among the classes and combinations of men, Barbarian or Philistine, which have hitherto governed our society, in right reason, in a paramount best self; to the inevitable decay and break-up of the organisations by which, asserting and expressing in these organisations their ordinary self only, they have so long ruled us; and to their irresolution, when the society, which their conscience tells them they have made and still manage not with right reason but with their ordinary self, is rudely shaken, in offering resistance to its subverters. But for us,—who believe in right reason, in the duty and possibility of extricating and
elevating our best self, in the progress of humanity towards perfection,-for us the framework of society, that theatre on which this august drama has to unroll itself, is sacred ; and whoever administers it, and however we may seek to remove them from their tenure of administration, yet, while they administer, we steadily and with undivided heart support them in repressing anarchy and disorder; because without order there can be no society, and without society there can be no human perfection.
And this opinion of the intolerableness of anarchy we can never forsake, however our Liberal friends
think a little rioting and what they call popular demonstrations, useful sometimes to their own interests and to the interests of the valuable practical operations they have in hand, and however they may preach the right of an Englishman to be left to do as far as possible what he likes, and the duty of his government to indulge him and connive as much as possible and abstain from all harshness of repression. And even when they artfully show us operations which are undoubtedly precious, such as the abolition of the slave-trade, and ask us if, for their sake, foolish and obstinate governments may not wholesomely be frightened by a little disturbance, the good design in view and the difficulty of overcoming opposition to it being considered, still we say no, and that monster-processions in the streets and forcible irruptions into the parks, even in professed support of this good design, ought to be unflinchingly forbidden and repressed ; and that far more is lost than is gained by permitting them. Because a State in which law is authoritative and sovereign, a firm and settled course of public order, is requisite if man is to bring to maturity anything precious and lasting now, or to found anything precious and lasting for the future.
Thus, in our eyes, the very framework and exterior order of the State, whoever may administer the State, is sacred;
and culture is the most resolute enemy of anarchy, because of the great hopes and designs for the State which culture teaches us to nourish. But as, believing in right reason, and having faith in the progress of humanity towards perfection, and ever labouring for this end, we grow to have clearer sight of the ideas of right reason, and of the elements and helps of perfection, and come gradually to fill the framework of the State with them, to fashion its internal composition and all its laws and institutions conformably to them, and to make the State more and more the expression, as we say, of our best self, which is not manifold, and vulgar, and unstable, and contentious, and ever-varying, but one, and noble, and secure and peaceful, and the same for all mankind, with what aversion shall we not then regard anarchy, with what firmness shall we not check it, when there is so much that is so precious which it will endanger !
So that, for the sake of the present, but far more for the sake of the future, the lovers of culture are unswervingly and with a good conscience the opposers of anarchy. And not as the Barbarians and Philistines, whose honesty and whose sense of humour make them shrink, as we have seen, from treating the State as too serious a thing, and from giving it too much power ;-for indeed the only State they know of, and think they administer, is the expression of their ordinary self. And though the headstrong and violent extreme among them might gladly arm this with full authority, yet their virtuous mean is, as we have said, pricked in conscience at doing this; and so our Barbarian Secretaries of State let the
5 Park railings be broken down, and our Philistine AldermanColonels let the London roughs rob and beat the bystanders. But we, beholding in the State no expression of our ordinary self, but even already, as it were, the appointed frame and prepared vessel of our best self, and, for the future, our best selfs powerful, beneficent and sacred expression and organ,-we are willing and resolved, even now, to strengthen against an. archy the trembling hands of our Barbarian Home Secretaries and the feeble knees of our Philistine Alderman-Colonels ; and to tell them, that it is not really in behalf of their own ordinary self that they are called to protect the Park railings, and to suppress the London roughs, but in behalf of the best self both of themselves and of all of us in the future.
Nevertheless, though for resisting anarchy the lovers of culture may prize and employ fire and strength, yet they must, at the same time, bear constantly in mind that it is not at this moment true, what the majority of people tell us, that the world wants fire and strength more than sweetness and light, and that things are for the most part to be settled first and understood afterwards. We have seen how much of our present perplexities and confusion this untrue notion of the majority of people amongst us has caused, and tends to perpetuate. Therefore the true business of the friends of culture now is, to dissipate this false notion, to spread the belief in right reason and in a firm intelligible law of things, and to get men to try, in preference to staunchly acting with imperfect knowledge, to obtain some sounder basis of knowledge on which to act. This is what the friends and lovers of culture have to do, however the believers in action may grow impatient with us for saying so, and may insist on our lending a hand to their practical operations and showing a commendable interest in them.
To this insistence we must indeed turn a deaf ear. But neither, on the other hand, must the friends of culture expect to take the believers in action by storm, or to be visibly and speedily important, and to rule and cut a figure in the world. Aristotle says that those for whom alone ideas and the pursuit of the intelligible law of things can, in general, have much attraction, are principally the young, filled with generous spirit and with a passion for perfection ; but the