Still，Ihaveoftenspokeninpraiseofculture，Ihavestriventomakeallmyworksandwaysservetheinterestsofculture。ItakeculturetobesomethingagreatdealmorethanwhatMr。FredericHarrisonandotherscallit：’adesirablequalityinacriticofnewbooks。’Nay，eventhoughtoacertainextentIamdisposedtoagreewithMr。FredericHarrison，thatmenofculturearejusttheclassofresponsiblebeingsinthiscommunityofourswhocannotproperly，atpresent，beentrustedwithpower，IamnotsurethatIdonotthinkthisthefaultofourcommunityratherthanofthemenofculture。Inshort，although，likeMr。BrightandMr。FredericHarrison，andtheeditoroftheDailyTelegraph，andalargebodyofvaluedfriendsofmine，IamaLiberal，yetIamaLiberaltemperedbyexperience，reflexion，andrenouncement，andIam，aboveall，abelieverinculture。ThereforeIproposenowtotryandenquire，inthesimpleunsystematicwaywhichbestsuitsbothmytasteandmypowers，whatculturereallyis，whatgooditcando，whatisourownspecialneedofit；andIshallseektofindsomeplaingroundsonwhichafaithinculture，——bothmyownfaithinitandthefaithofothers，——mayrestsecurely。UTEL：CultureandAnarchyCHAPTERI。
SWEETNESSANDLIGHT
1Thedisparagersofculturemakeitsmotivecuriosity；
sometimes，indeed，theymakeitsmotivemereexclusivenessandvanity。
TheculturewhichissupposedtoplumeitselfonasmatteringofGreekandLatinisaculturewhichisbegottenbynothingsointellectualascuriosity；itisvaluedeitheroutofsheervanityandignorance，orelseasanengineofsocialandclassdistinction，separatingitsholder，likeabadgeortitle，fromotherpeoplewhohavenotgotit。Noseriousmanwouldcallthisculture，orattachanyvaluetoit，asculture，atall。Tofindtherealgroundfortheverydifferingestimatewhichseriouspeoplewillsetuponculture，wemustfindsomemotiveforcultureinthetermsofwhichmayliearealambiguity；andsuchamotivethewordcuriositygivesus。
2IhavebeforenowpointedoutthatweEnglishdonot，liketheforeigners，usethiswordinagoodsenseaswellasinabadsense。Withusthewordisalwaysusedinasomewhatdisapprovingsense。
Aliberalandintelligenteagernessaboutthethingsofthemindmaybemeantbyaforeignerwhenhespeaksofcuriosity，butwithusthewordalwaysconveysacertainnotionoffrivolousandunedifyingactivity。IntheQuarterlyReview，somelittletimeago，wasanestimateofthecelebratedFrenchcritic，M。Sainte—Beuve，andaveryinadequateestimateitinmyjudgmentwas。Anditsinadequacyconsistedchieflyinthis：thatinourEnglishwayitleftoutofsightthedoublesensereallyinvolvedinthewordcuriosity，thinkingenoughwassaidtostampM。Sainte—Beuvewithblameifitwassaidthathewasimpelledinhisoperationsasacriticbycuriosity，andomittingeithertoperceivethatM。Sainte—Beuvehimself，andmanyotherpeoplewithhim，wouldconsiderthatthiswaspraiseworthyandnotblameworthy，ortopointoutwhyitoughtreallytobeaccountedworthyofblameandnotofpraise。Forasthereisacuriosityaboutintellectualmatterswhichisfutile，andmerelyadisease，sothereiscertainlyacuriosity，——adesireafterthethingsofthemindsimplyfortheirownsakesandforthepleasureofseeingthemastheyare，——whichis，inanintelligentbeing，naturalandlaudable。Nay，andtheverydesiretoseethingsastheyare，impliesabalanceandregulationofmindwhichisnotoftenattainedwithoutfruitfuleffort，andwhichistheveryoppositeoftheblindanddiseasedimpulseofmindwhichiswhatwemeantoblamewhenweblamecuriosity。Montesquieusays：——’Thefirstmotivewhichoughttoimpelustostudyisthedesiretoaugmenttheexcellenceofournature，andtorenderanintelligentbeingyetmoreintelligent。’Thisisthetruegroundtoassignforthegenuinescientificpassion，howevermanifested，andforculture，viewedsimplyasafruitofthispassion；anditisaworthyground，eventhoughweletthetermcuriositystandtodescribeit。
3Butthereisofcultureanotherview，inwhichnotsolelythescientificpassion，thesheerdesiretoseethingsastheyare，naturalandproperinanintelligentbeing，appearsasthegroundofit。
Thereisaviewinwhichalltheloveofourneighbour，theimpulsestowardsaction，help，andbeneficence，thedesireforremovinghumanerror，clearinghumanconfusion，anddiminishinghumanmisery，thenobleaspirationtoleavetheworldbetterandhappierthanwefoundit，——motiveseminentlysuchasarecalledsocial，——comeinaspartofthegroundsofculture，andthemainandpre—eminentpart。Cultureisthenproperlydescribednotashavingitsoriginincuriosity，butashavingitsoriginintheloveofperfection；itisastudyofperfection。Itmovesbytheforce，notmerelyorprimarlyofthescientificpassionforpureknowledge，butalsoofthemoralandsocialpassionfordoinggood。As，inthefirstviewofit，wetookforitsworthymottoMontesquieu’swords：’Torenderanintelligentbeingyetmoreintelligent！’so，inthesecondviewofit，thereisnobettermottowhichitcanhavethanthesewordsofBishopWilson：
’TomakereasonandthewillofGodprevail！’
4Only，whereasthepassionfordoinggoodisapttobeoverhastyindeterminingwhatreasonandthewillofGodsay，becauseitsturnisforactingratherthanthinkinganditwantstobebeginningtoact；andwhereasitisapttotakeitsownconceptions，whichproceedfromitsownstateofdevelopmentandshareinalltheimperfectionsandimmaturitiesofthis，forabasisofaction；whatdistinguishescultureis，thatitispossessedbythescientificpassionaswellasbythepassionofdoinggood；thatitdemandsworthynotionsofreasonandthewillofGod，anddoesnotreadilysufferitsowncrudeconceptionstosubstitutethemselvesforthem。AndknowingthatnoactionorinstitutioncanbesalutaryandstablewhicharenotbasedonreasonandthewillofGod，itisnotsobentonactingandinstituting，evenwiththegreataimofdiminishinghumanerrorandmiseryeverbeforeitsthoughts，butthatitcanrememberthatactingandinstitutingareoflittleuse，unlessweknowhowandwhatweoughttoactandtoinstitute。
5Thiscultureismoreinterestingandmorefar—reachingthanthatother，whichisfoundedsolelyonthescientificpassionforknowing。Butitneedstimesoffaithandardour，timeswhentheintellectualhorizonisopeningandwideningallroundus，toflourishin。Andisnotthecloseandboundedintellectualhorizonwithinwhichwehavelonglivedandmovednowliftingup，andarenotnewlightsfindingfreepassagetoshineinuponus？Foralongtimetherewasnopassageforthemtomaketheirwayinuponus，andthenitwasofnousetothinkofadaptingtheworld’sactiontothem。WherewasthehopeofmakingreasonandthewillofGodprevailamongpeoplewhohadaroutinewhichtheyhadchristenedreasonandthewillofGod，inwhichtheywereinextricablybound，andbeyondwhichtheyhadnopoweroflooking？Butnowtheironforceofadhesiontotheoldroutine，——social，political，religious，——haswonderfullyyielded；
theironforceofexclusionofallwhichisnewhaswonderfullyyielded。
Thedangernowis，notthatpeopleshouldobstinatelyrefusetoallowanythingbuttheiroldroutinetopassforreasonandthewillofGod，buteitherthattheyshouldallowsomenoveltyorothertopassforthesetooeasily，orelsethattheyshouldunderratetheimportanceofthemaltogether，andthinkitenoughtofollowactionforitsownsake，withouttroublingthemselvestomakereasonandthewillofGodprevailtherein。Now，then，isthemomentforculturetobeofservice，culturewhichbelievesinmakingreasonandthewillofGodprevail，believesinperfection，isthestudyandpursuitofperfection，andisnolongerdebarred，byarigidinvincibleexclusionofwhateverisnew，fromgettingacceptanceforitsideas，simplybecausetheyarenew。
6Themomentthisviewofcultureisseized，themomentitisregardednotsolelyastheendeavourtoseethingsastheyare，todrawtowardsaknowledgeoftheuniversalorderwhichseemstobeintendedandaimedatintheworld，andwhichitisaman’shappinesstogoalongwithorhismiserytogocounterto，——tolearn，inshort，thewillofGod，——themoment，Isay，cultureisconsiderednotmerelyastheendeavourtoseeandlearnthis，butastheendeavour，also，tomakeitprevail，themoral，social，andbeneficentcharacterofculturebecomesmanifest。
Themereendeavourtoseeandlearnthetruthforourownpersonalsatisfactionisindeedacommencementformakingitprevail，apreparingthewayforthis，whichalwaysservesthis，andiswrongly，therefore，stampedwithblameabsolutelyinitselfandnotonlyinitscaricatureanddegeneration。
Butperhapsithasgotstampedwithblame，anddisparagedwiththedubioustitleofcuriosity，becauseincomparisonwiththiswiderendeavourofsuchgreatandplainutilityitlooksselfish，petty，andunprofitable。
7Andreligion，thegreatestandmostimportantoftheeffortsbywhichthehumanracehasmanifesteditsimpulsetoperfectitself，——religion，thatvoiceofthedeepesthumanexperience，——doesnotonlyenjoinandsanctiontheaimwhichisthegreataimofculture，theaimofsettingourselvestoascertainwhatperfectionisandtomakeitprevail；butalso，indetermininggenerallyinwhathumanperfectionconsists，religioncomestoaconclusionidenticalwiththatwhichculture，——cultureseekingthedeterminationofthisquestionthroughallthevoicesofhumanexperiencewhichhavebeenhearduponit，ofart，science，poetry，philosophy，history，aswellasofreligion，inordertogiveagreaterfulnessandcertaintytoitssolution，——likewisereaches。Religionsays：ThekingdomofGodiswithinyou；andculture，inlikemanner，placeshumanperfectioninaninternalcondition，inthegrowthandpredominanceofourhumanityproper，asdistinguishedfromouranimality。Itplacesitintheever—increasingefficacyandinthegeneralharmoniousexpansionofthosegiftsofthoughtandfeeling，whichmakethepeculiardignity，wealth，andhappinessofhumannature。AsIhavesaidonaformeroccasion：
’Itisinmakingendlessadditionstoitself，intheendlessexpansionofitspowers，inendlessgrowthinwisdomandbeauty，thatthespiritofthehumanracefindsitsideal。Toreachthisideal，cultureisanindispensableaid，andthatisthetruevalueofculture。’Notahavingandaresting，butagrowingandabecoming，isthecharacterofperfectionascultureconceivesit；andhere，too，itcoincideswithreligion。
8Andbecausemenareallmembersofonegreatwhole，andthesympathywhichisinhumannaturewillnotallowonemembertobeindifferenttotherestortohaveaperfectwelfareindependentoftherest，theexpansionofourhumanity，tosuittheideaofperfectionwhichcultureforms，mustbeageneralexpansion。Perfection，ascultureconceivesit，isnotpossiblewhiletheindividualremainsisolated。
Theindividualisrequired，underpainofbeingstuntedandenfeebledinhisowndevelopmentifhedisobeys，tocarryothersalongwithhiminhismarchtowardsperfection，tobecontinuallydoingallhecantoenlargeandincreasethevolumeofthehumanstreamsweepingthitherward。Andhere，oncemore，culturelaysonusthesameobligationasreligion，whichsays，asBishopWilsonhasadmirablyputit，that’topromotethekingdomofGodistoincreaseandhastenone’sownhappiness。’
9But，finally，perfection，——asculturefromathoroughdisinterestedstudyofhumannatureandhumanexperiencelearnstoconceiveit，isaharmoniousexpansionofallthepowerswhichmakethebeautyandworthofhumannature，andisnotconsistentwiththeover—developmentofanyonepowerattheexpenseoftherest。Hereculturegoesbeyondreligion，asreligionisgenerallyconceivedbyus。
10Ifculture，then，isastudyofperfection，andofharmoniousperfection，generalperfection，andperfectionwhichconsistsinbecomingsomethingratherthaninhavingsomething，inaninwardconditionofthemindandspirit，notinanoutwardsetofcircumstances，——itisclearthatculture，insteadofbeingthefrivolousanduselessthingwhichMr。Bright，andMr。FredericHarrison，andmanyotherLiberalsareapttocallit，hasaveryimportantfunctiontofulfilformankind。Andthisfunctionisparticularlyimportantinourmodernworld，ofwhichthewholecivilizationis，toamuchgreaterdegreethanthecivilizationofGreeceandRome，mechanicalandexternal，andtendsconstantlytobecomemoreso。Butaboveallinourowncountryhascultureaweightyparttoperform，becauseherethatmechanicalcharacter，whichcivilizationtendstotakeeverywhere，isshowninthemosteminentdegree。Indeednearlyallthecharactersofperfection，ascultureteachesustofixthem，meetinthiscountrywithsomepowerfultendencywhichthwartsthemandsetsthematdefiance。Theideaofperfectionasaninwardconditionofthemindandspiritisatvariancewiththemechanicalandmaterialcivilisationinesteemwithus，andnowhere，asIhavesaid，somuchinesteemaswithus。Theideaofperfectionasageneralexpansionofthehumanfamilyisatvariancewithourstrongindividualism，ourhatredofalllimitstotheunrestrainedswingoftheindividual’spersonality，ourmaximof’everymanforhimself。’Aboveall，theideaofperfectionasaharmoniousexpansionofhumannatureisatvariancewithourwantofflexibility，withourinaptitudeforseeingmorethanonesideofathing，withourintenseenergeticabsorptionintheparticularpursuitwehappentobefollowing。Soculturehasaroughtasktoachieveinthiscountry。Itspreachershave，andarelikelylongtohave，ahardtimeofit，andtheywillmuchoftenerberegarded，foragreatwhiletocome，aselegantorspuriousJeremiahs，thanasfriendsandbenefactors。That，however，willnotpreventtheirdoingintheendgoodserviceiftheypersevere。Andmeanwhile，themodeofactiontheyhavetopursue，andthesortofhabitstheymustfightagainst，oughttobemadequiteclearforeveryonetosee，whomaybewillingtolookatthematterattentivelyanddispassionately。
11Faithinmachineryis，Isaid，ourbesettingdanger；
ofteninmachinerymostabsurdlydisproportionedtotheendwhichthismachinery，ifitistodoanygoodatall，istoserve；butalwaysinmachinery，asifithadavalueinandforitself。Whatisfreedombutmachinery？
whatispopulationbutmachinery？whatiscoalbutmachinery？whatarerailroadsbutmachinery？whatiswealthbutmachinery？whatare，even，religiousorganisationsbutmachinery？NowalmosteveryvoiceinEnglandisaccustomedtospeakofthesethingsasiftheywerepreciousendsinthemselves，andthereforehadsomeofthecharactersofperfectionindisputablyjoinedtothem。IhavebeforenownoticedMr。Roebuck’sstockargumentforprovingthegreatnessandhappinessofEnglandassheis，andforquitestoppingthemouthsofallgainsayers。Mr。Roebuckisneverwearyofreiteratingthisargumentofhis，soIdonotknowwhyIshouldbewearyofnoticingit。’MaynoteverymaninEnglandsaywhathelikes？’——Mr。Roebuckperpetuallyasks；andthat，hethinks，isquitesufficient，andwheneverymanmaysaywhathelikes，ouraspirationsoughttobesatisfied。Buttheaspirationsofculture，whichisthestudyofperfection，arenotsatisfied，unlesswhatmensay，whentheymaysaywhattheylike，isworthsaying，——hasgoodinit，andmoregoodthanbad。InthesamewaytheTimesreplyingtosomeforeignstricturesonthedress，looks，andbehaviouroftheEnglishabroad，urgesthattheEnglishidealisthateveryoneshouldbefreetodoandtolookjustashelikes。Butcultureindefatigablytries，nottomakewhateachrawpersonmaylike，therulebywhichhefashionshimself；
buttodrawevernearertoasenseofwhatisindeedbeautiful，graceful，andbecoming，andtogettherawpersontolikethat。
12Andinthesamewaywithrespecttorailroadsandcoal。Everyonemusthaveobservedthestrangelanguagecurrentduringthelatediscussionsastothepossiblefailureofoursuppliesofcoal。
Ourcoal，thousandsofpeopleweresaying，istherealbasisofournationalgreatness；ifourcoalrunsshort，thereisanendofthegreatnessofEngland。Butwhatisgreatness？——culturemakesusask。Greatnessisaspiritualconditionworthytoexcitelove，interest，andadmiration；
andtheoutwardproofofpossessinggreatnessisthatweexcitelove，interest，andadmiration。IfEnglandwereswallowedupbytheseato—morrow，whichofthetwo，ahundredyearshence，wouldmostexcitethelove，interest，andadmirationofmankind，——wouldmost，therefore，showtheevidencesofhavingpossessedgreatness，——theEnglandofthelasttwentyyears，ortheEnglandofElizabeth，ofatimeofsplendidspiritualeffort，butwhenourcoal，andourindustrialoperationsdependingoncoal，wereverylittledeveloped？Well，then，whatanunsoundhabitofminditmustbewhichmakesustalkofthingslikecoalorironasconstitutingthegreatnessofEngland，andhowsalutaryafriendisculture，bentonseeingthingsastheyare，andthusdissipatingdelusionsofthiskindandfixingstandardsofperfectionthatarereal！
13Wealth，again，thatendtowhichourprodigiousworksformaterialadvantagearedirected，——thecommonestofcommonplacestellsushowmenarealwaysapttoregardwealthasapreciousendinitself；
andcertainlytheyhaveneverbeensoaptthustoregarditastheyareinEnglandatthepresenttime。Neverdidpeoplebelieveanythingmorefirmly，thannineEnglishmenoutoftenatthepresentdaybelievethatourgreatnessandwelfareareprovedbyourbeingsoveryrich。Now，theuseofcultureisthatithelpsus，bymeansofitsspiritualstandardofperfection，toregardwealthasbutmachinery，andnotonlytosayasamatterofwordsthatweregardwealthasbutmachinery，butreallytoperceiveandfeelthatitisso。Ifitwerenotforthispurgingeffectwroughtuponourmindsbyculture，thewholeworld，thefutureaswellasthepresent，wouldinevitablybelongtothePhilistines。Thepeoplewhobelievemostthatourgreatnessandwelfareareprovedbyourbeingveryrich，andwhomostgivetheirlivesandthoughtstobecomingrich，arejusttheverypeoplewhomwecallPhilistines。Culturesays：’Considerthesepeople，then，theirwayoflife，theirhabits，theirmanners，theverytonesoftheirvoice；lookatthemattentively；observetheliteraturetheyread，thethingswhichgivethempleasure，thewordswhichcomeforthoutoftheirmouths，thethoughtswhichmakethefurnitureoftheirminds；
wouldanyamountofwealthbeworthhavingwiththeconditionthatonewastobecomejustlikethesepeoplebyhavingit？’Andthusculturebegetsadissatisfactionwhichisofthehighestpossiblevalueinstemmingthecommontideofmen’sthoughtsinawealthyandindustrialcommunity，andwhichsavesthefuture，asonemayhope，frombeingvulgarized，evenifitcannotsavethepresent。
14Population，again，andbodilyhealthandvigour，arethingswhicharenowheretreatedinsuchanunintelligent，misleading，exaggeratedwayasinEngland。Botharereallymachinery；yethowmanypeopleallaroundusdoweseerestinthemandfailtolookbeyondthem！
Why，onehasheardpeople，freshfromreadingcertainarticlesoftheTimesontheRegistrar—General’sreturnsofmarriagesandbirthsinthiscountry，whowouldtalkofourlargeEnglishfamiliesinquiteasolemnstrain，asiftheyhadsomethinginitselfbeautiful，elevating，andmeritoriousinthem；asiftheBritishPhilistinewouldhaveonlytopresenthimselfbeforetheGreatJudgewithhistwelvechildren，inordertobereceivedamongthesheepasamatterofright！
15Butbodilyhealthandvigour，itmaybesaid，arenottobeclassedwithwealthandpopulationasmeremachinery；theyhaveamorerealandessentialvalue。True；butonlyastheyaremoreintimatelyconnectedwithaperfectspiritualconditionthanwealthorpopulationare。Themomentwedisjointhemfromtheideaofaperfectspiritualcondition，andpursuethem，aswedopursuethem，fortheirownsakeandasendsinthemselves，ourworshipofthembecomesasmereworshipofmachinery，asourworshipofwealthorpopulation，andasunintelligentandvulgarisingaworshipasthatis。Everyonewithanythinglikeanadequateideaofhumanperfectionhasdistinctlymarkedthissubordinationtohigherandspiritualendsofthecultivationofbodilyvigourandactivity。’Bodilyexerciseprofitethlittle；butgodlinessisprofitableuntoallthings，’saystheauthoroftheEpistletoTimothy。AndtheutilitarianFranklinsaysjustasexplicitly：——’Eatanddrinksuchanexactquantityassuitstheconstitutionofthybody，inreferencetotheservicesofthemind。’Butthepointofviewofculture，keepingthemarkofhumanperfectionsimplyandbroadlyinview，andnotassigningtothisperfection，asreligionorutilitarianismassigntoit，aspecialandlimitedcharacter，——thispointofview，Isay，ofcultureisbestgivenbythesewordsofEpictetus：——’Itisasignofafuia，’sayshe，——thatis，ofanaturenotfinelytempered，——’togiveyourselvesuptothingswhichrelatetothebody；tomake，forinstance，agreatfussaboutexercise，agreatfussabouteating，agreatfussaboutdrinking，agreatfussaboutwalking，agreatfussaboutriding。Allthesethingsoughttobedonemerelybytheway：theformationofthespiritandcharactermustbeourrealconcern。’
Thisisadmirable；and，indeed，theGreekwordeufuia，afinelytemperednature，givesexactlythenotionofperfectionasculturebringsustoconceiveit：aharmoniousperfection，aperfectioninwhichthecharactersofbeautyandintelligencearebothpresent，whichunites’thetwonoblestofthings，’——asSwift，whoofoneofthetwo，atanyrate，hadhimselfalltoolittle，mosthappilycallstheminhisBattleoftheBooks，——’thetwonoblestofthings，sweetnessandlight。’TheeufuhVisthemanwhotendstowardssweetnessandlight；theafuhV，ontheotherhand，isourPhilistine。TheimmensespiritualsignificanceoftheGreeksisduetotheirhavingbeeninspiredwiththiscentralandhappyideaoftheessentialcharacterofhumanperfection；andMr。Bright’smisconceptionofculture，asasmatteringofGreekandLatin，comesitself，afterall，fromthiswonderfulsignificanceoftheGreekshavingaffectedtheverymachineryofoureducation，andisinitselfakindofhomagetoit。
16Inthusmakingsweetnessandlighttobecharactersofperfection，cultureisoflikespiritwithpoetry，followsonelawwithpoetry。Farmorethanonourfreedom，ourpopulation，andourindustrialism，manyamongstusrelyuponourreligiousorganisationstosaveus。Ihavecalledreligionayetmoreimportantmanifestationofhumannaturethanpoetry，becauseithasworkedonabroaderscaleforperfection，andwithgreatermassesofmen。Buttheideaofbeautyandofahumannatureperfectonallitssides，whichisthedominantideaofpoetry，isatrueandinvaluableidea，thoughithasnotyethadthesuccessthattheideaofconqueringtheobviousfaultsofouranimality，andofahumannatureperfectonthemoralside，——whichisthedominantideaofreligion，——hasbeenenabledtohave；anditisdestined，addingtoitselfthereligiousideaofadevoutenergy，totransformandgoverntheother。
17ThebestartandpoetryoftheGreeks，inwhichreligionandpoetryareone，inwhichtheideaofbeautyandofahumannatureperfectonallsidesaddstoitselfareligiousanddevoutenergy，andworksinthestrengthofthat，isonthisaccountofsuchsurpassinginterestandinstructivenessforus，thoughitwas，——as，havingregardtothehumanraceingeneral，and，indeed，havingregardtotheGreeksthemselves，wemustown，——aprematureattempt，anattemptwhichforsuccessneededthemoralandreligiousfibreinhumanitytobemorebracedanddevelopedthanithadyetbeen。ButGreecedidnoterrinhavingtheideaofbeauty，harmony，andcompletehumanperfection，sopresentandparamount。
Itisimpossibletohavethisideatoopresentandparamount；only，themoralfibremustbebracedtoo。Andwe，becausewehavebracedthemoralfibre，arenotonthataccountintherightway，ifatthesametimetheideaofbeauty，harmony，andcompletehumanperfection，iswantingormisapprehendedamongstus；andevidentlyitiswantingormisapprehendedatpresentAndwhenwerelyaswedoonourreligiousorganisations，whichinthemselvesdonotandcannotgiveusthisidea，andthinkwehavedoneenoughifwemakethemspreadandprevail，then，Isay，wefallintoourcommonfaultofover—valuingmachinery。
18NothingismorecommonthanforpeopletoconfoundtheinwardpeaceandsatisfactionwhichfollowsthesubduingoftheobviousfaultsofouranimalitywithwhatImaycallabsoluteinwardpeaceandsatisfaction，——thepeaceandsatisfactionwhicharereachedaswedrawneartocompletespiritualperfection，andnotmerelytomoralperfection，orrathertorelativemoralperfection。NopeopleintheworldhavedonemoreandstruggledmoretoattainthisrelativemoralperfectionthanourEnglishracehas。Fornopeopleintheworldhasthecommandtoresistthedevil，toovercomethewickedone，inthenearestandmostobvioussenseofthosewords，hadsuchapressingforceandreality。Andwehavehadourreward，notonlyinthegreatworldlyprosperitywhichourobediencetothiscommandhasbroughtus，butalso，andfarmore，ingreatinwardpeaceandsatisfaction。Buttomefewthingsaremorepatheticthantoseepeople，onthestrengthoftheinwardpeaceandsatisfactionwhichtheirrudimentaryeffortstowardsperfectionhavebroughtthem，employ，concerningtheirincompleteperfectionandthereligiousorganisationswithinwhichtheyhavefoundit，languagewhichproperlyappliesonlytocompleteperfection，andisafar—offechoofthehumansoul’sprophecyofit。Religionitself，Ineedhardlysay，suppliestheminabundancewiththisgrandlanguage。Andveryfreelydotheyuseit；yetitisreallytheseverestpossiblecriticismofsuchanincompleteperfectionasalonewehaveyetreachedthroughourreligiousorganisations。
19TheimpulseoftheEnglishracetowardsmoraldevelopmentandself—conquesthasnowheresopowerfullymanifesteditselfasinPuritanism。
NowherehasPuritanismfoundsoadequateanexpressionasinthereligiousorganisationoftheIndependents。ThemodernIndependentshaveanewspaper，theNonconformist，writtenwithgreatsincerityandability。Themotto，thestandard，theprofessionoffaithwhichthisorganoftheirscarriesaloft，is：’TheDissidenceofDissentandtheProtestantismoftheProtestantreligion。’Thereissweetnessandlight，andanidealofcompleteharmonioushumanperfection！Oneneednotgotocultureandpoetrytofindlanguagetojudgeit。Religion，withitsinstinctforperfection，supplieslanguagetojudgeit，language，too，whichisinourmouthseveryday。’Finally，beofonemind，unitedinfeeling，’saysSt。Peter。ThereisanidealwhichjudgesthePuritanideal：’TheDissidenceofDissentandtheProtestantismoftheProtestantreligion！’Andreligiousorganisationslikethisarewhatpeoplebelievein，restin，wouldgivetheirlivesfor！
Such，Isay，isthewonderfulvirtueofeventhebeginningsofperfection，ofhavingconqueredeventheplainfaultsofouranimality，thatthereligiousorganisationwhichhashelpedustodoitcanseemtoussomethingprecious，salutary，andtobepropagated，evenwhenitwearssuchabrandofimperfectiononitsforeheadasthis。Andmenhavegotsuchahabitofgivingtothelanguageofreligionaspecialapplication，ofmakingitamerejargon，thatforthecondemnationwhichreligionitselfpassesontheshortcomingsoftheirreligiousorganisationstheyhavenoear；theyaresuretocheatthemselvesandtoexplainthiscondemnationaway。Theycanonlybereachedbythecriticismwhichculture，likepoetry，speakingalanguagenottobesophisticated，andresolutelytestingtheseorganisationsbytheidealofahumanperfectioncompleteonallsides，appliestothem。
20Butmenofcultureandpoetry，itwillbesaid，areagainandagainfailing，andfailingconspicuously，inthenecessaryfirststagetoaharmoniousperfection，inthesubduingofthegreatobviousfaultsofouranimality，whichitisthegloryofthesereligiousorganisationstohavehelpedustosubdue。True，theydooftensofail。TheyhaveoftenbeenwithoutthevirtuesaswellasthefaultsofthePuritan；ithasbeenoneoftheirdangersthattheysofeltthePuritan’sfaultsthattheytoomuchneglectedthepracticeofhisvirtues。Iwillnot，however，exculpatethematthePuritan’sexpense。Theyhaveoftenfailedinmorality，andmoralityisindispensable。Andtheyhavebeenpunishedfortheirfailure，asthePuritanhasbeenrewardedforhisperformance。Theyhavebeenpunishedwhereintheyerred；buttheiridealofbeauty，ofsweetnessandlight，andahumannaturecompleteonallitssides，remainsthetrueidealofperfectionstill；justasthePuritan’sidealofperfectionremainsnarrowandinadequate，althoughforwhathedidwellhehasbeenrichlyrewarded。
NotwithstandingthemightyresultsofthePilgrimFathers’voyage，theyandtheirstandardofperfectionarerightlyjudgedwhenwefiguretoourselvesShakspeareorVirgil，——soulsinwhomsweetnessandlight，andallthatinhumannatureismosthumane，wereeminent，——accompanyingthemontheirvoyage，andthinkwhatintolerablecompanyShakspeareandVirgilwouldhavefoundthem！Inthesamewayletusjudgethereligiousorganisationswhichweseeallaroundus。Donotletusdenythegoodandthehappinesswhichtheyhaveaccomplished；butdonotletusfailtoseeclearlythattheirideaofhumanperfectionisnarrowandinadequate，andthattheDissidenceofDissentandtheProtestantismoftheProtestantreligionwillneverbringhumanitytoitstruegoal。AsIsaidwithregardtowealth：Letuslookatthelifeofthosewholiveinandforit，——soIsaywithregardtothereligiousorganisations。LookatthelifeimagedinsuchanewspaperastheNonconformist，——alifeofjealousyoftheEstablishment，disputes，tea—meetings，openingsofchapels，sermons；andthenthinkofitasanidealofahumanlifecompletingitselfonallsides，andaspiringwithallitsorgansaftersweetness，light，andperfection！
21Anothernewspaper，representing，liketheNonconformist，oneofthereligiousorganisationsofthiscountry，wasashorttimeagogivinganaccountofthecrowdatEpsomontheDerbyday，andofalltheviceandhideousnesswhichwastobeseeninthatcrowd；andthenthewriterturnedsuddenlyrounduponProfessorHuxley，andaskedhimhowheproposedtocureallthisviceandhideousnesswithoutreligion。IconfessIfeltdisposedtoasktheaskerthisquestion：andhowdoyouproposetocureitwithsuchareligionasyours？Howistheidealofalifesounlovely，sounattractive，soincomplete，sonarrow，sofarremovedfromatrueandsatisfyingidealofhumanperfection，asisthelifeofyourreligiousorganisationasyouyourselfreflectit，toconquerandtransformallthisviceandhideousness？Indeed，thestrongestpleaforthestudyofperfectionaspursuedbyculture，theclearestproofoftheactualinadequacyoftheideaofperfectionheldbythereligiousorganisations，——expressing，asIhavesaid，themostwidespreadeffortwhichthehumanracehasyetmadeafterperfection，——istobefoundinthestateofourlifeandsocietywiththeseinpossessionofit，andhavingbeeninpossessionofitIknownothowmanyhundredyears。Weareallofusincludedinsomereligiousorganisationorother；weallcallourselves，inthesublimeandaspiringlanguageofreligionwhichIhavebeforenoticed，childrenofGod。
ChildrenofGod，——itisanimmensepretension！——andhowarewetojustifyit？Bytheworkswhichwedo，andthewordswhichwespeak。AndtheworkwhichwecollectivechildrenofGoddo，ourgrandcentreoflife，ourcitywhichwehavebuildedforustodwellin，isLondon！London，withitsunutterableexternalhideousness，andwithitsinternalcankerofpublicè；
egestas，privatimopulentia，——tousethewordswhichSallustputsintoCato’smouthaboutRome，——unequalledintheworld！Theword，again，whichwechildrenofGodspeak，thevoicewhichmosthitsourcollectivethought，thenewspaperwiththelargestcirculationinEngland，nay，withthelargestcirculationinthewholeworld，istheDailyTelegraph！Isaythatwhenourreligiousorganisations，——whichIadmittoexpressthemostconsiderableeffortafterperfectionthatourracehasyetmade，——landusinnobetterresultthanthis，itishightimetoexaminecarefullytheirideaofperfection，toseewhetheritdoesnotleaveoutofaccountsidesandforcesofhumannaturewhichwemightturntogreatuse；whetheritwouldnotbemoreoperativeifitweremorecomplete。AndIsaythattheEnglishrelianceonourreligiousorganisationsandontheirideasofhumanperfectionjustastheystand，islikeourrelianceonfreedom，onmuscularChristianity，onpopulation，oncoal，onwealth，——merebeliefinmachinery，andunfruitful；andthatitiswholesomelycounteractedbyculture，bentonseeingthingsastheyare，andondrawingthehumanraceonwardstoamorecomplete，aharmoniousperfection。
22Culture，however，showsitssingle—mindedloveofperfection，itsdesiresimplytomakereasonandthewillofGodprevail，itsfreedomfromfanaticism，byitsattitudetowardsallthismachinery，evenwhileitinsiststhatitismachinery。Fanatics，seeingthemischiefmendothemselvesbytheirblindbeliefinsomemachineryorother，——whetheritiswealthandindustrialism，orwhetheritisthecultivationofbodilystrengthandactivity，orwhetheritisapoliticalorganisation，——orwhetheritisareligiousorganisation，——opposewithmightandmainthetendencytothisorthatpoliticalandreligiousorganisation，ortogamesandathleticexercises，ortowealthandindustrialism，andtryviolentlytostopit。
Buttheflexibilitywhichsweetnessandlightgive，andwhichisoneoftherewardsofculturepursuedingoodfaith，enablesamantoseethatatendencymaybenecessary，andeven，asapreparationforsomethinginthefuture，salutary，andyetthatthegenerationsorindividualswhoobeythistendencyaresacrificedtoit，thattheyfallshortofthehopeofperfectionbyfollowingit；andthatitsmischiefsaretobecriticised，lestitshouldtaketoofirmaholdandlastafterithasserveditspurpose。
23Mr。Gladstonewellpointedout，inaspeechatParis，——andothershavepointedoutthesamething，——hownecessaryisthepresentgreatmovementtowardswealthandindustrialism，inordertolaybroadfoundationsofmaterialwell—beingforthesocietyofthefuture。
Theworstofthesejustificationsis，thattheyaregenerallyaddressedtotheverypeopleengaged，bodyandsoul，inthemovementinquestion；
atallevents，thattheyarealwaysseizedwiththegreatestaviditybythesepeople，andtakenbythemasquitejustifyingtheirlife；andthatthustheytendtohardenthemintheirsins。Now，cultureadmitsthenecessityofthemovementtowardsfortune—makingandexaggeratedindustrialism，readilyallowsthatthefuturemayderivebenefitfromit；butinsists，atthesametime，thatthepassinggenerationsofindustrialists，——forming，forthemostpart，thestoutmainbodyofPhilistinism，——aresacrificedtoit。Inthesameway，theresultofallthegamesandsportswhichoccupythepassinggenerationofboysandyoungmenmaybetheestablishmentofabetterandsounderphysicaltypeforthefuturetoworkwith。Culturedoesnotsetitselfagainstthegamesandsports；itcongratulatesthefuture，andhopesitwillmakeagooduseofitsimprovedphysicalbasis；
butitpointsoutthatourpassinggenerationofboysandyoungmenis，meantime，sacrificed。PuritanismwasperhapsnecessarytodevelopthemoralfibreoftheEnglishrace，Nonconformitytobreaktheyokeofecclesiasticaldominationovermen’smindsandtopreparethewayforfreedomofthoughtinthedistantfuture；still，culturepointsoutthattheharmoniousperfectionofgenerationsofPuritansandNonconformistshavebeen，inconsequence，sacrificed。Freedomofspeechmaybenecessaryforthesocietyofthefuture，buttheyounglionsoftheDailyTelegraphinthemeanwhilearesacrificed。Avoiceforeverymaninhiscountry’sgovernmentmaylienecessaryforthesocietyofthefuture，butmeanwhileMr。BealesandMr。Bradlaugharesacrificed。
24Oxford，theOxfordofthepast，hasmanyfaults；
andshehasheavilypaidforthemindefeat，inisolation，inwantofholduponthemodernworld。YetweinOxford，broughtupamidstthebeautyandsweetnessofthatbeautifulplace，havenotfailedtoseizeonetruth：——thetruththatbeautyandsweetnessareessentialcharactersofacompletehumanperfection。WhenIinsistonthis，IamallinthefaithandtraditionofOxford。Isayboldlythatthisoursentimentforbeautyandsweetness，oursentimentagainsthideousnessandrawness，hasbeenatthebottomofourattachmenttosomanybeatencauses，ofouroppositiontosomanytriumphantmovements。Andthesentimentistrue，andhasneverbeenwhollydefeated，andhasshownitspowereveninitsdefeatWehavenotwonourpoliticalbattles，wehavenotcarriedourmainpoints，wehavenotstoppedouradversaries’
advance，wehavenotmarchedvictoriouslywiththemodernworld；butwehavetoldsilentlyuponthemindofthecountry，wehavepreparedcurrentsoffeelingwhichsapouradversaries’positionwhenitseemsgained，wehavekeptupourowncommunicationswiththefuture。LookatthecourseofthegreatmovementwhichshookOxfordtoitscentresomethirtyyearsago！Itwasdirected，asanyonewhoreadsDr。Newman’sApologymaysee，againstwhatinonewordmaybecalled’Liberalism。’Liberalismprevailed；
itwastheappointedforcetodotheworkofthehour；itwasnecessary，itwasinevitablethatitshouldprevail。TheOxfordmovementwasbroken，itfailed；ourwrecksarescatteredoneveryshore：——
Quaeregiointerrisnostrinonplenalaboria？
Butwhatwasit，thisliberalism，asDr。Newmansawit，andasitreallybroketheOxfordmovement？Itwasthegreatmiddle—classliberalism，whichhadforthecardinalpointsofitsbelieftheReformBillof1832，andlocalself—government，inpolitics；inthesocialsphere，free—trade，unrestrictedcompetition，andthemakingoflargeindustrialfortunes；inthereligioussphere，theDissidenceofDissentandtheProtestantismoftheProtestantreligion。IdonotsaythatotherandmoreintelligentforcesthanthiswerenotopposedtotheOxfordmovement：butthiswastheforcewhichreallybeatit；thiswastheforcewhichDr。Newmanfelthimselffightingwith；
thiswastheforcewhichtillonlytheotherdayseemedtobetheparamountforceinthiscountry，andtobeinpossessionofthefuture；thiswastheforcewhoseachievementsfillMr。Lowewithsuchinexpressibleadmiration，andwhoserulehewassohorror—strucktoseethreatened。AndwhereisthisgreatforceofPhilistinismnow？Itisthrustintothesecondrank，itisbecomeapowerofyesterday，ithaslostthefuture。Anewpowerhassuddenlyappeared，apowerwhichitisimpossibleyettojudgefully，butwhichiscertainlyawhollydifferentforcefrommiddle—classliberalism；
differentinitscardinalpointsofbelief，differentinitstendenciesineverysphere。Itlovesandadmiresneitherthelegislationofmiddle—classParliaments，northelocalself—governmentofmiddle—classvestries，northeunrestrictedcompetitionofmiddle—classindustrialists，northedissidenceofmiddle—classDissentandtheProtestantismofmiddle—classProtestantreligion。Iamnotnowpraisingthisnewforce，orsayingthatitsownidealsarebetter；allIsayis，thattheyarewhollydifferent。AndwhowillestimatehowmuchthecurrentsoffeelingcreatedbyDr。Newman’smovements，thekeendesireforbeautyandsweetnesswhichitnourished，thedeepaversionitmanifestedtothehardnessandvulgarityofmiddle—classliberalism，thestronglightitturnedonthehideousandgrotesqueillusionsofmiddle—classProtestantism，——whowillestimatehowmuchallthesecontributedtoswellthetideofsecretdissatisfactionwhichhasminedthegroundundertheself—confidentliberalismofthelastthirtyyears，andhaspreparedthewayforitssuddencollaps25Inthismanneritworkstothesameendasculture，andthereisplentyofworkforityettodo。Ihavesaidthatthenewandmoredemocraticforcewhichisnowsupersedingouroldmiddle—classliberalismcannotyetberightlyjudged。Ithasitsmaintendenciesstilltoform。Wehearpromisesofitsgivingusadministrativereform，lawreform，reformofeducation，andIknownotwhat；butthosepromisescomeratherfromitsadvocates，wishingtomakeagoodpleaforitandtojustifyitforsupersedingmiddle—classliberalism，thanfromcleartendencieswhichithasitselfyetdeveloped。Butmeanwhileithasplentyofwell—intentionedfriendsagainstwhomculturemaywithadvantagecontinuetoupholdsteadilyitsidealofhumanperfection；thatthisisaninwardspiritualactivity，havingforitscharactersincreasedsweetness，increasedlight，increasedlife，increasedsympathy。Mr。Bright，whohasafootinbothworlds，theworldofmiddle—classliberalismandtheworldofdemocracy，butwhobringsmostofhisideasfromtheworldofmiddle—classliberalisminwhichhewasbred，alwaysinclinestoinculcatethatfaithinmachinerytowhich，aswehaveseen，Englishmenaresoprone，andwhichhasbeenthebaneofmiddle—classliberalism。’Hecomplainswithasorrowfulindignationofpeoplewho’appeartohavenoproperestimateofthevalueofthefranchise；’
heleadshisdisciplestobelieve，——whattheEnglishmanisalwaystooreadytobelieve，——thatthehavingavote，likethehavingalargefamily，oralargebusiness，orlargemuscles，hasinitselfsomeedifyingandperfectingeffectuponhumannature。Orelsehecriesouttothedemocracy，——’themen，’ashecallsthem，’uponwhoseshouldersthegreatnessofEnglandrests，’——hecriesouttothem：’Seewhatyouhavedone！Ilookoverthiscountryandseethecitiesyouhavebuilt，therailroadsyouhavemade，themanufacturesyouhaveproduced，thecargoeswhichfreighttheshipsofthegreatestmercantilenavytheworldhaseverseen！Iseethatyouhaveconvertedbyyourlabourswhatwasonceawilderness，theseislands，intoafruitfulgarden；Iknowthatyouhavecreatedthiswealth，andareanationwhosenameisawordofpowerthroughoutalltheworld。’Why，thisisjusttheverystyleoflaudationwithwhichMr。RoebuckorMr。
Lowedebauchthemindsofthemiddleclasses，andmakesuchPhilistinesofthem。Itisthesamefashionofteachingamantovaluehimselfnotonwhatheis，notonhisprogressinsweetnessandlight，butonthenumberoftherailroadshehasconstructed，orthebignessofthetabernaclehehasbuilt。Onlythemiddleclassesaretoldtheyhavedoneitallwiththeirenergy，self—reliance，andcapital，andthedemocracyaretoldtheyhavedoneitallwiththeirhandsandsinews。ButteachingthedemocracytoputitstrustinachievementsofthiskindismerelytrainingthemtobePhilistinestotaketheplaceofthePhilistineswhomtheyaresuperseding；
andtheytoo，likethemiddleclass，willbeencouragedtositdownatthebanquetofthefuturewithouthavingonaweddinggarment，andnothingexcellentcanthencomefromthem。Thosewhoknowtheirbesettingfaults，thosewhohavewatchedthemandlistenedtothem，orthosewhowillreadtheinstructiveaccountrecentlygivenofthembyoneofthemselves，theJourneymanEngineer，willagreethattheideawhichculturesetsbeforeusofperfection，——anincreasedspiritualactivity，havingforitscharactersincreasedsweetness，increasedlight，increasedlife，increasedsympathy，——isanideawhichthenewdemocracyneedsfarmorethantheideaoftheblessednessofthefranchise，orthewonderfulnessofitsownindustrialperformances。
26Otherwell—meaningfriendsofthisnewpowerareforleadingit，notintheoldrutsofmiddle—classPhilistinism，butinwayswhicharenaturallyalluringtothefeetofdemocracy，thoughinthiscountrytheyarenovelanduntriedways。ImaycallthemthewaysofJacobinism。
Violentindignationwiththepast，abstractsystemsofrenovationappliedwholesale，anewdoctrinedrawnupinblackandwhiteforelaboratingdowntotheverysmallestdetailsarationalsocietyforthefuture，——thesearethewaysofJacobinism。Mr。FredericHarrisonandotherdisciplesofComte，——oneofthem，Mr。Congreve，isanoldfriendofmine，andIamgladtohaveanopportunityofpubliclyexpressingmyrespectforhistalentsandcharacter，——areamongthefriendsofdemocracywhoareforleadingitinpathsofthiskind。Mr。FredericHarrisonisveryhostiletoculture，andfromanaturalenoughmotive；forcultureistheeternalopponentofthetwothingswhicharethesignalmarksofJacobinism，——itsfierceness，anditsaddictiontoanabstractsystem。Cultureisalwaysassigningtosystem—makersandsystemsasmallershareinthebentofhumandestinythantheirfriendslike。Acurrentinpeople’smindssetstowardsnewideas；
peoplearedissatisfiedwiththeiroldnarrowstockofPhilistineideas，Anglo—Saxonideas，oranyother；andsomeman，someBenthamorComte，whohastherealmeritofhavingearlyandstronglyfeltandhelpedthenewcurrent，butwhobringsplentyofnarrownessandmistakesofhisownintohisfeelingandhelpofit，iscreditedwithbeingtheauthorofthewholecurrent，thefitpersontobeentrustedwithitsregulationandtoguidethehumanrace。
27TheexcellentGermanhistorianofthemythologyofRome，Preller，relatingtheintroductionatRomeundertheTarquinsoftheworshipofApollo，thegodoflight，healing，andreconciliation，willhaveusobservethatitwasnotsomuchtheTarquinswhobroughttoRomethenewworshipofApollo，asacurrentinthemindoftheRomanpeoplewhichsetpowerfullyatthattimetowardsanewworshipofthiskind，andawayfromtheoldrunofLatinandSabinereligiousideas。Inasimilarway，culturedirectsourattentiontothenaturalcurrentthereisinhumanaffairs，andtoitscontinualworking，andwillnotletusrivetourfaithuponanyonemanandhisdoings。Itmakesussee，notonlyhisgoodside，butalsohowmuchinhimwasofnecessitylimitedandtransient；nay，itevenfeelsapleasure，asenseofanincreasedfreedomandofanamplerfuture，insodoing。
28Iremember，whenIwasundertheinfluenceofamindtowhichIfeelthegreatestobligations，themindofamanwhowastheveryincarnationofsanityandclearsense，amanthemostconsiderable，itseemstome，whomAmericahasyetproduced，——BenjaminFranklin，——Irememberthereliefwithwhich，afterlongfeelingtheswayofFranklin’simperturbablecommon—sense，IcameuponaprojectofhisforanewversionoftheBookofJob，toreplacetheoldversion，thestyleofwhich，saysFranklin，hasbecomeobsolete，andthencelessagreeable。’Igive，’hecontinues，’afewverses，whichmayserveasasampleofthekindofversionIwouldrecommend。’Weallrecollectthefamousverseinourtranslation：’ThenSatanansweredtheLordandsaid："DothJobfearGodfornought？"’Franklinmakesthis：’DoesYourMajestyimaginethatJob’sgoodconductistheeffectofmerepersonalattachmentandaffection？’IwellrememberhowwhenfirstIreadthat，Idrewadeepbreathofrelief，andsaidtomyself：’Afterall，thereisastretchofhumanitybeyondFranklin’svictoriousgoodsense！’
So，afterhearingBenthamcriedloudlyupastherenovatorofmodernsociety，andBentham’smindandideasproposedastherulersofourfuture，IopentheDeontology。ThereIread：’WhileXenophonwaswritinghishistoryandEuclidteachinggeometry，SocratesandPlatoweretalkingnonsenseunderpretenceoftalkingwisdomandmorality。Thismoralityoftheirsconsistedinwords；thiswisdomoftheirswasthedenialofmattersknowntoeveryman’sexperience。’Fromthemomentofreadingthat，IamdeliveredfromthebondageofBentham！thefanaticismofhisadherentscantouchmenolonger。Ifeeltheinadequacyofhismindandideasforsupplyingtheruleofhumansociety，forperfection。
29Culturetendsalwaysthustodealwiththemenofasystem，ofdisciples，ofaschool；withmenlikeComte，orthelateMr。Buckle，orMr。Mill。Howevermuchitmayfindtoadmireinthesepersonages，orinsomeofthem，itneverthelessremembersthetext：’BenotyecalledRabbi！’anditsoonpassesonfromanyRabbi。ButJacobinismlovesaRabbi；
itdoesnotwanttopassonfromitsRabbiinpursuitofafutureandstillunreachedperfection；itwantsitsRabbiandhisideastostandforperfection，thattheymaywiththemoreauthorityrecasttheworld；andforJacobinism，therefore，culture，——eternallypassingonwardsandseeking，——isanimpertinenceandanoffence。Butculture，justbecauseitresiststhistendencyofJacobinismtoimposeonusamanwithlimitationsanderrorsofhisownalongwiththetrueideasofwhichheistheorgan，reallydoestheworldandJacobinismitselfaservice。
30So，too，Jacobinism，initsfiercehatredofthepastandofthosewhomitmakesliableforthesinsofthepast，cannotawaywiththeinexhaustibleindulgencepropertoculture，theconsiderationofcircumstances，theseverejudgmentofactionsjoinedtothemercifuljudgmentofpersons。’Themanofcultureisinpolitics，’criesMr。FredericHarrison，’oneofthepoorestmortalsalive！’Mr。FredericHarrisonwantstobedoingbusiness，andhecomplainsthatthemanofculturestopshimwitha’turnforsmallfault—finding，loveofselfishease，andindecisioninaction。’Ofwhatuseisculture，heasks，exceptfor’acriticofnewbooksoraprofessorofbelleslettres？’Why，itisofusebecause，inpresenceofthefierceexasperationwhichbreathes，orrather，Imaysay，hisses，throughthewholeproductioninwhichMr。FredericHarrisonasksthatquestion，itremindsusthattheperfectionofhumannatureissweetnessandlight。Itisofusebecause，likereligion，——thatothereffortafterperfection，——ittestifiesthat，wherebitterenvyingandstrifeare，thereisconfusionandeveryevilwork。
31Thepursuitofperfection，then，isthepursuitofsweetnessandlight。Hewhoworksforsweetnessandlight，workstomakereasonandthewillofGodprevail。Hewhoworksformachinery，hewhoworksforhatred，worksonlyforconfusion。Culturelooksbeyondmachinery，culturehateshatred；culturehasonegreatpassion，thepassionforsweetnessandlight。Ithasoneevenyetgreater！——thepassionformakingthemprevail。
Itisnotsatisfiedtillweallcometoaperfectman；itknowsthatthesweetnessandlightofthefewmustbeimperfectuntiltherawandunkindledmassesofhumanityaretouchedwithsweetnessandlight。
IfIhavenotshrunkfromsayingthatwemustworkforsweetnessandlight，soneitherhaveIshrunkfromsayingthatwemusthaveabroadbasis，musthavesweetnessandlightforasmanyaspossible。AgainandagainIhaveinsistedhowthosearethehappymomentsofhumanity，howthosearethemarkingepochsofapeople’slife，howthosearethefloweringtimesforliteratureandartandallthecreativepowerofgenius，whenthereisanationalglowoflifeandthought，whenthewholeofsocietyisinthefullestmeasurepermeatedbythought，sensibletobeauty，intelligentandalive。Onlyitmustberealthoughtandrealbeauty；realsweetnessandreallight。Plentyofpeoplewilltrytogivethemasses，astheycallthem，anintellectualfoodpreparedandadaptedinthewaytheythinkproperfortheactualconditionofthemasses。
Theordinarypopularliteratureisanexampleofthiswayofworkingonthemasses。Plentyofpeoplewilltrytoindoctrinatethemasseswiththesetofideasandjudgmentsconstitutingthecreedoftheirownprofessionorparty。Ourreligiousandpoliticalorganisationsgiveanexampleofthiswayofworkingonthemasses。Icondemnneitherway；butcultureworksdifferently。Itdoesnottrytoteachdowntothelevelofinferiorclasses；
itdoesnottrytowinthemforthisorthatsectofitsown，withready—madejudgmentsandwatchwords。Itseekstodoawaywithclasses；tomakethebestthathasbeenthoughtandknownintheworldcurrenteverywhere；tomakeallmenliveinanatmosphereofsweetnessandlight，wheretheymayuseideas，asitusesthemitself，freely，——nourished，andnotboundbythem。
32Thisisthesocialidea；andthemenofculturearethetrueapostlesofequality。Thegreatmenofculturearethosewhohavehadapassionfordiffusing，formakingprevail，forcarryingfromoneendofsocietytotheother，thebestknowledge，thebestideasoftheirtime；whohavelabouredtodivestknowledgeofallthatwasharsh，uncouth，difficult，abstract，professional，exclusive；tohumaniseit，tomakeitefficientoutsidethecliqueofthecultivatedandlearned，yetstillremainingthebestknowledgeandthoughtofthetime，andatruesource，therefore，ofsweetnessandlight。SuchamanwasAbelardintheMiddleAges，inspiteofallhisimperfections；andthencetheboundlessemotionandenthusiasmwhichAbelardexcited。SuchwereLessingandHerderinGermany，attheendofthelastcentury；andtheirservicestoGermanywereinthiswayinestimablyprecious。Generationswillpass，andliterarymonumentswillaccumulate，andworksfarmoreperfectthantheworksofLessingandHerderwillbeproducedinGermany；andyetthenamesofthesetwomenwillfillaGermanwithareverenceandenthusiasmsuchasthenamesofthemostgiftedmasterswillhardlyawaken。Andwhy？Becausetheyhumanisedknowledge；becausetheybroadenedthebasisoflifeandintelligence；becausetheyworkedpowerfullytodiffusesweetnessandlight，tomakereasonandthewillofGodprevail。WithSaintAugustinetheysaid：
’LetusnotleaveTheealonetomakeinthesecretofthyknowledge，asthoudidstbeforethecreationofthefirmament，thedivisionoflightfromdarkness；letthechildrenofthyspirit，placedintheirfirmament，maketheirlightshineupontheearth，markthedivisionofnightandday，andannouncetherevolutionofthetimes；fortheoldorderispassed，andthenewarises；thenightisspent，thedayiscomeforth；andthoushaltcrowntheyearwiththyblessing，whenthoushaltsendforthlabourersintothyharvestsownbyotherhandsthantheirs；whenthoushaltsendforthnewlabourerstonewseed—times，whereoftheharvestshallbenotyet。’UTEL：CultureandAnarchyCHAPTERII。
DOINGASONELIKES
1Ihavebeentryingtoshowthatcultureis，oroughttobe，thestudyandpursuitofperfection；andthatofperfectionaspursuedbyculture，beautyandintelligence，or，inotherwords，sweetnessandlight，arethemaincharacters。ButhithertoIhavebeeninsistingchieflyonbeauty，orsweetness，asacharacterofperfection。Tocompleterightlymydesign，itevidentlyremainstospeakalsoofintelligence，orlight，asacharacterofperfection。
2First，however，Ioughtperhapstonoticethat，bothhereandontheothersideoftheAtlantic，allsortsofobjectionsareraisedagainstthe’religionofculture，’astheobjectorsmockinglycallit，whichIamsupposedtobepromulgating。Itissaidtobeareligionproposingparmaceti，orsomescentedsalveorother，asacureforhumanmiseries；areligionbreathingaspiritofcultivatedinaction，makingitsbelieverrefusetolendahandatuprootingthedefiniteevilsonallsidesofus，andfillinghimwithantipathyagainstthereformsandreformerswhichtrytoextirpatethem。Ingeneral，itissummedupasbeingnotpractical，or，——assomecriticsfamiliarlyputit，——allmoonshine。ThatAlcibiades，theeditoroftheMorningStar，tauntsme，asitspromulgator，withlivingoutoftheworldandknowingnothingoflifeandmen。Thatgreatausteretoiler，theeditoroftheDailyTelegraph，upbraidsme，——butkindly，andmoreinsorrowthaninanger，——fortriflingwithaestheticsandpoeticalfancies，whilehehimself，inthatarsenalofhisinFleetStreet，isbearingtheburdenandheatoftheday。AnintelligentAmericannewspaper，theNation，saysthatitisveryeasytositinone’sstudyandfindfaultwiththecourseofmodernsociety，butthethingistoproposepracticalimprovementsforit。While，finally，Mr。FredericHarrison，inaverygood—temperedandwittysatire，whichmakesmequiteunderstandhishavingapparentlyachievedsuchaconquestofmyyoungPrussianfriend，Arminius，atlastgetsmovedtoanalmoststernmoralimpatience，tobehold，ashesays，’Death，sin，crueltystalkamongus，fillingtheirmawswithinnocenceandyouth，’andme，inthemidstofthegeneraltribulation，handingoutmypouncet—box。