5

5. Can you think of garrulous persons among your acquaintance the
explanation of whose tiresomeness is that their association is of the
_complete_ instead of the _selective_ type? Watch for such illustrations
in conversation and in literature (e.g., Juliet"s nurse).


title=asia

VI

VI.--He gives his views on the alliance of Ethics with Religion. He
does not admit that we should refer to the Religious sanction on all
occasions. He assumes a benevolent and all-wise Governor of the world,
who will ultimately redress all inequalities, and remedy all
outstanding injustice. What this Being approves, however, is to be
inferred solely from the principles of benevolence. Our regard for him
is to be shown, not by frivolous observances, sacrifices, ceremonies,
and vain supplications, but by just and beneficent actions. The author
studiously ignores a revelation, and constructs for himself a Natural
Religion, grounded on a benevolent and just administration of the
universe.


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The few scattered students of nature of that day picked up the

clue to her secrets exactly as it fell from the hands of the
Greeks a thousand years before
The few scattered students of nature of that day picked up the
clue to her secrets exactly as it fell from the hands of the
Greeks a thousand years before. The foundations of mathematics
were so well laid by them that our children learn their
geometry from a book written for the schools of Alexandria two
thousand years ago. Modern astronomy is the natural
continuation and development of the work of Hipparchus and of
Ptolemy; modern physics of that of Democritus and of
Archimedes; it was long before biological science outgrew the
knowledge bequeathed to us by Aristotle, by Theophrastus and by
Galen.[1]


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Well, to get this honest but unpleasant business over, the objection

to the Suffragettes is not that they are Militant Suffragettes
Well, to get this honest but unpleasant business over, the objection
to the Suffragettes is not that they are Militant Suffragettes.
On the contrary, it is that they are not militant enough.
A revolution is a military thing; it has all the military virtues;
one of which is that it comes to an end. Two parties fight
with deadly weapons, but under certain rules of arbitrary honor;
the party that wins becomes the government and proceeds to govern.
The aim of civil war, like the aim of all war, is peace.
Now the Suffragettes cannot raise civil war in this
soldierly and decisive sense; first, because they are women;
and, secondly, because they are very few women. But they can
raise something else; which is altogether another pair of shoes.
They do not create revolution; what they do create is anarchy;
and the difference between these is not a question of violence,
but a question of fruitfulness and finality. Revolution of its
nature produces government; anarchy only produces more anarchy.
Men may have what opinions they please about the beheading
of King Charles or King Louis, but they cannot deny that Bradshaw
and Cromwell ruled, that Carnot and Napoleon governed.
Someone conquered; something occurred. You can only knock off
the King"s head once. But you can knock off the King"s hat any
number of times. Destruction is finite, obstruction is infinite:
so long as rebellion takes the form of mere disorder
(instead of an attempt to enforce a new order) there is no logical
end to it; it can feed on itself and renew itself forever.
If Napoleon had not wanted to be a Consul, but only wanted to be
a nuisance, he could, possibly, have prevented any government
arising successfully out of the Revolution. But such a proceeding
would not have deserved the dignified name of rebellion.


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Wherever a local club exists, it is always possible to compare the

knowledge of the different members; and the results of such comparison
may, when deemed desirable, be laid before the public at large
Wherever a local club exists, it is always possible to compare the
knowledge of the different members; and the results of such comparison
may, when deemed desirable, be laid before the public at large. It is
also in the power of such an organization thoroughly and at once to test
any given experiment. The attention of this section of the country has
been directed to the culture of the Chinese sugar-cane; and merchants,
economists, and statesmen, as well as the farmers themselves, are
interested in the speedy and satisfactory solution of so important an
industrial problem. Had the attention of a few local societies in
different parts of New England been directed to the culture, with
special reference to its feasibility and profitableness, a definite
result might have been reached the present year. The growth of flax,
both in the means of cultivation and in economy, is a subject of great
importance. Many other crops might also be named, concerning which
opposite, not to say vague, opinions prevail. The local societies may
make these trials through the agency of individual members better than
they can be made by county and state societies, and better than they can
usually be made upon model or experimental farms. It will often happen
upon experimental farms that the circumstances do not correspond to the
condition of things among the farmers. The combined practical wisdom of
such associations must be very great; and I have but to refer to the
published minutes of the proceedings of the Concord Club to justify this
statement in its broadest sense. The meetings of such a club have all
the characteristics of a school of the highest order. Each member is at
the same time a teacher and a pupil. The meeting is to the farmer what
the court-room is to the lawyer, the hospital to the physician, and the
legislative assembly to the statesman.


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Disinterested conduct was no part of their scheme, although the

ascetic discipline necessarily promotes abstinence from sins against
property, and from all the vices of public ambition
Disinterested conduct was no part of their scheme, although the
ascetic discipline necessarily promotes abstinence from sins against
property, and from all the vices of public ambition.


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Cutaneous or skin sensation may arise from either _mechanical_

stimulation, such as pressure, a blow, or tickling, from _thermal_
stimulation from hot or cold objects, from _electrical_ stimulation, or
from the action of certain _chemicals_, such as acids and the like
Cutaneous or skin sensation may arise from either _mechanical_
stimulation, such as pressure, a blow, or tickling, from _thermal_
stimulation from hot or cold objects, from _electrical_ stimulation, or
from the action of certain _chemicals_, such as acids and the like.
Stimulated mechanically, the skin gives us but two sensation qualities,
_pressure_ and _pain_. Many of the qualities which we commonly ascribe
to the skin sensations are really a complex of cutaneous and muscular
sensations. _Contact_ is light pressure. _Hardness_ and _softness_
depend on the intensity of the pressure. _Roughness_ and _smoothness_
arise from interrupted and continuous pressure, respectively, and
require movement over the rough or smooth surface. _Touch_ depends on
pressure accompanied by the muscular sensations involved in the
movements connected with the act. Pain is clearly a different sensation
from pressure; but any of the cutaneous or muscular sensations may, by
excessive stimulation, be made to pass over into pain. All parts of the
skin are sensitive to pressure and pain; but certain parts, like the
finger tips, and the tip of the tongue, are more highly sensitive than
others. The skin varies also in its sensitivity to _heat_ and _cold_. If
we take a hot or a very cold pencil point and pass it rather lightly and
slowly over the skin, it is easy to discover certain spots from which a
sensation of warmth or of cold flashes out. In this way it is possible
to locate the end-organs of temperature very accurately.


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In many cases, let it be remembered, such action is not merely going

back to the old ideal, but is even going back to the old reality
In many cases, let it be remembered, such action is not merely going
back to the old ideal, but is even going back to the old reality.
It would be a great step forward for the gin shop to go back
to the inn. It is incontrovertibly true that to mediaevalize
the public schools would be to democratize the public schools.
Parliament did once really mean (as its name seems to imply)
a place where people were allowed to talk. It is only lately
that the general increase of efficiency, that is, of the Speaker,
has made it mostly a place where people are prevented from talking.
The poor do not go to the modern church, but they went to the ancient
church all right; and if the common man in the past had a grave respect
for property, it may conceivably have been because he sometimes had
some of his own. I therefore can claim that I have no vulgar itch
of innovation in anything I say about any of these institutions.
Certainly I have none in that particular one which I am now obliged
to pick out of the list; a type of institution to which I have
genuine and personal reasons for being friendly and grateful:
I mean the great Tudor foundations, the public schools
of England. They have been praised for a great many things, mostly,
I am sorry to say, praised by themselves and their children.
And yet for some reason no one has ever praised them the one
really convincing reason.


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Stewart remarks finally on the influence of the Habits, on which he

notices the power of the mind to accommodate itself to circumstances,
and copies Paley"s observations on the _setting_ of the habits
Stewart remarks finally on the influence of the Habits, on which he
notices the power of the mind to accommodate itself to circumstances,
and copies Paley"s observations on the _setting_ of the habits.


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But this new cloudy political cowardice has rendered useless

the old English compromise
But this new cloudy political cowardice has rendered useless
the old English compromise. People have begun to be
terrified of an improvement merely because it is complete.
They call it utopian and revolutionary that anyone should really
have his own way, or anything be really done, and done with.
Compromise used to mean that half a loaf was better than no bread.
Among modern statesmen it really seems to mean that half a loaf
is better than a whole loaf.


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[1] 'Die Insektenfauna der Tertiargebilde von Oeningen und von

Radoboj in Croatien' (Leipzig: Engelmann)
[1] 'Die Insektenfauna der Tertiargebilde von Oeningen und von
Radoboj in Croatien' (Leipzig: Engelmann).


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As it is about feminine thrift against masculine waste,

so it is about feminine dignity against masculine rowdiness
As it is about feminine thrift against masculine waste,
so it is about feminine dignity against masculine rowdiness.
The woman has a fixed and very well-founded idea that if
she does not insist on good manners nobody else will.
Babies are not always strong on the point of dignity,
and grown-up men are quite unpresentable. It is true that
there are many very polite men, but none that I ever heard
of who were not either fascinating women or obeying them.
But indeed the female ideal of dignity, like the female ideal
of thrift, lies deeper and may easily be misunderstood.
It rests ultimately on a strong idea of spiritual isolation;
the same that makes women religious. They do not like being
melted down; they dislike and avoid the mob That anonymous
quality we have remarked in the club conversation would be common
impertinence in a case of ladies. I remember an artistic
and eager lady asking me in her grand green drawing-room whether
I believed in comradeship between the sexes, and why not.
I was driven back on offering the obvious and sincere answer
'Because if I were to treat you for two minutes like a comrade
you would turn me out of the house.' The only certain rule on
this subject is always to deal with woman and never with women.
'Women' is a profligate word; I have used it repeatedly in
this chapter; but it always has a blackguard sound. It smells
of oriental cynicism and hedonism. Every woman is a captive queen.
But every crowd of women is only a harem broken loose.


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In a private conversation, Professor Guyot made a remark which seems to

have a public value
In a private conversation, Professor Guyot made a remark which seems to
have a public value. 'You give to your schools,' said he, 'credit that
is really due to the world. Looking at America with the eye of an
European, it appears to me that your world is doing more and your
schools are doing less, in the cause of education, than you are inclined
to believe.' For one, though I ought, as much as any, to stand for the
schools, I give a qualified assent to the truth of this observation.
There is much learning among us which we cannot trace directly to the
schools; but the schools have introduced and fostered a spirit which has
given to the world the power to make itself learned. It is much easier
to disseminate what is called the spirit of education, than it was to
create that spirit, and preserve it when there were few to do it homage.
For this we are indebted to the schools. Unobserved in the process of
change, but happy in its results, the business of education is not now
confined to professional teachers.


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One method open to us is what may be called the individualistic

test
One method open to us is what may be called the individualistic
test. Under this method we think of the individual as
individual or of his work as a concrete case of production. One
phase of this is the individual"s estimate of his own powers.
We may inquire what is the man"s appreciation of his own worth.
This is precarious because of two difficulties. There is an
egotistical element in individuals. It is inherent as a
historical agent of self-preservation. Most of us are like
primitive groups. The ethnologist expects to find every tribe
or horde of savages claiming to be THE PEOPLE. They ascribe
superior qualities to their group. In their names for their
group they call themselves the people, the men, and so on,
indicating their point of view.


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------------------------------------------------------------------------

Fiscal | | | Tobacco, |
Year | Cigars | Cigarets | Chewing and | Snuff
| | | Smoking |
--------+----------------+----------------+---------------+-------------
1910 | 8,213,356,504 | 7,884,748,515 | 436,608,898 | 31,969,111
1911 | 8,474,962,786 | 9,254,351,722 | 380,794,673 | 28,146,833
1912 | 8,350,119,103 | 11,239,536,803 | 393,785,146 | 30,079,482
1913 | 8,732,815,703 | 14,294,895,471 | 404,362,620 | 33,209,468
1914 | 8,707,625,230 | 16,427,086,016 | 412,505,213 | 32,766,741
|----------------+----------------+---------------+-------------
Total | 42,478,879,326 | 59,100,618,527 | 2,028,056,550 | 156,171,635
------------------------------------------------------------------------


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Count Tolstoi too must be listed with these preachers

Count Tolstoi too must be listed with these preachers. He,
making his own shoes and cutting his own and the peasants"
grain, lived it, showing how he thought the world"s work ought
to be done. What were factories or the culture of the west to
him in later years--Shakespeare or no Shakespeare? Destructive
ideals of life. Competition, money and land greed,
self-assertion--all things that are the anthitheses of
Slavophilism--he shunned; mocking the palsied heart and
poisoned ideals of the west, and indeed of the 'upper class'
section of his own land as no other Slavophile did. And
following its teaching, he journeyed through self-renunciation
to freedom and communal life, after repentance for his
wanderings, expiation and regeneration.


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But the essential error of Smith"s system is, that it assumes the very

moral feelings that it is meant to explain
But the essential error of Smith"s system is, that it assumes the very
moral feelings that it is meant to explain. If there were no antecedent
moral feelings, sympathy could not afford them; it is only a mirror to
reflect what is already in existence. The feelings that we sympathize
with, are themselves moral feelings already; if it were not so, the
reflexion of them from a thousand breasts would not give them a moral
nature.


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4

4. Study some group of pupils for their habits (1) of attention, (2) of
speech, (3) of standing, sitting, and walking, (4) of study. Report on
your observations and suggest methods of curing bad habits observed.


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It is always said that great reformers or masters of events

can manage to bring about some specific and practical reforms,
but that they never fulfill their visions or satisfy their souls
It is always said that great reformers or masters of events
can manage to bring about some specific and practical reforms,
but that they never fulfill their visions or satisfy their souls.
I believe there is a real sense in which this apparent platitude
is quite untrue. By a strange inversion the political idealist
often does not get what he asks for, but does get what he wants.
The silent pressure of his ideal lasts much longer and reshapes the world
much more than the actualities by which he attempted to suggest it.
What perishes is the letter, which he thought so practical.
What endures is the spirit, which he felt to be unattainable
and even unutterable. It is exactly his schemes that are
not fulfilled; it is exactly his vision that is fulfilled.
Thus the ten or twelve paper constitutions of the French Revolution,
which seemed so business-like to the framers of them, seem to
us to have flown away on the wind as the wildest fancies.
What has not flown away, what is a fixed fact in Europe,
is the ideal and vision. The Republic, the idea of a land
full of mere citizens all with some minimum of manners
and minimum of wealth, the vision of the eighteenth century,
the reality of the twentieth. So I think it will generally
be with the creator of social things, desirable or undesirable.
All his schemes will fail, all his tools break in his hands.
His compromises will collapse, his concessions will be useless.
He must brace himself to bear his fate; he shall have nothing
but his heart"s desire.


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THE INFLUENCE OF PERSONALITY

THE INFLUENCE OF PERSONALITY.--More powerful than the influence of
material environment, however, is that of other personalities upon
us--the touch of life upon life. A living personality contains a power
which grips hold of us, electrifies us, inspires us, and compels us to
new endeavor, or else degrades and debases us. None has failed to feel
at some time this life-touch, and to bless or curse the day when its
influence came upon him. Either consciously or unconsciously such a
personality becomes our ideal and model; we idolize it, idealize it, and
imitate it, until it becomes a part of us. Not only do we find these
great personalities living in the flesh, but we find them also in books,
from whose pages they speak to us, and to whose influence we respond.


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