We are all born impressionists, and it takes the education of years to eradicate17 the gift from our natures; many people never p. 233lose the habit of regarding life in this queer, straightforward18 fashion, and go to their graves obstinately19 convinced that grass is green and the sky is blue in dogged opposition20 to the scientists, didactic dramatists, eminent21 divines, philosophers, ?sthetic poets, and human beings born blind. Some of these subtle weavers22 of argument would have us believe that impressionism means just the converse23 of the sense in which I am using the word; that, for instance, the fact that grass is green comes to us from indirect sources, as that of our own natures we would perceive it to be red or blue. But while we believe our impressions to be our own, we know that this theory has reached us indirectly24, so we can well afford to ignore it. Others, again, will have it that impressions are not to be trusted; and the majority of people, while rejecting or failing to comprehend the philosophic25 basis on which this doubt is founded, are only too willing to accept a theory that relieves them in some way of responsibility for their own individual actions. As a matter of fact, telling a man to mistrust his impressions is p. 234like bidding a mariner26 despise his compass. If our senses lie to us, we must live, perforce, in a world of lies.
But as I hinted above, the young are wont27 to rely on their impressions from the moment when a baby first parts its lips in howling criticism of life. Children have implicit28 faith in the evidence of their senses until the grown-up people come along and tell grimy stories of perjured29 eyes and lying ears, and the unhappy fate of the unwise babes who trusted them. What is a child to do? Usually it accepts the new theory of its own inherent blindness and deafness grudgingly30, but it accepts it nevertheless. It begins to rely on the experience of older human beings, as if the miracle of its own life were no more than the toneless repetition of other lives that have been before it. Wonder passes from its life, as joy passes from pencil and paper when the little fingers are made to follow certain predestined lines, instead of tracing the fancies of the moon. The child becomes sensible, obedient, quick at its lessons. It learns the beauty of the world from pictures and the love of its p. 235mother from books. In course of time its senses become atrophied31 through disuse, and it can, in truth, no longer see or hear. When this stage is reached the education of the individual is completed, and all civilisation32’s requirements are satisfied.
I have described an extreme case, and the judicious33 reader will realise that the process is rarely completed in so short a time as the last paragraph suggests. But sooner or later most men and women come to believe in experience, and to this belief is due our tyrannous treatment of the young. I can conceive that an age will come that will shrink with horror from the excesses we commit in the name of education, and will regard us who force children to do their lessons against their will very much in the way in which we regard the slave-owners of the past, only with added indignation that our tyranny is imposed on the children’s minds, and not on the bodies of adults. Let those conservative readers who find this comparison a little strained reflect for a moment on what it is that we have to teach the next generation, with what manner of p. 236wisdom we chain the children’s imaginations and brand their minds. We teach them in the first place to express themselves in sounds that shall be intelligible34 to us, and this, I suppose, is necessary, though I should like to doubt it. Further, we invariably instruct them in the sciences of reading and writing, which seems to me frankly35 unfortunate. In Utopia, as I conceive it, the child who thought there was anything worth reading would teach itself to read, as many children have done before it, and in the same way the rarer child who desired to express itself on paper would teach itself to write. That any useful purpose is served by the general possession of this knowledge I cannot see. Even civilisation cannot rejoice that her children are able to read the Sunday newspapers and scrawl36 gutter37 sentiments on the walls of churches.
Beyond this we teach children geography, which robs the earth of its charm of unexpectedness and calls beautiful places by ugly names; history, which chronicles inaccurate38 accounts of unimportant events in the ears of those who would be better employed in p. 237discovering the possibilities of their own age; arithmetic, which encourages the human mind to set limits to the infinite; botany, which denotes the purposeless vivisection of flowers; chemistry, which is no more than an indelicate unveiling of matter; and a hundred other so-called arts and science, which, when examined without prejudice, will be found to have for their purpose the standardisation and ultimate belittlement39 of life.
In Utopia, the average human being would not know how to read or write, would have no knowledge of the past, and would know no more about life and the world in general, than he had derived40 from his own impressions. The sum of those impressions would be the measure of his wisdom, and I think that the chances are that he would be a good deal less ignorant than he is now, when his head is full of confused ideas borrowed from other men and only half-comprehended. I think that our system of education is bad, because it challenges the right of the individual to think constructively41 for himself. In rustic42 families, where the father and p. 238mother have never learnt to read and the children have had the advantages of “scholarship,” the illiterate43 generation will always be found to have more intelligence than their educated descendants. The children were learning French and arithmetic when they should have been learning life.
And, after all, this is the only kind of education that counts. We all know that a man’s knowledge of Latin or the use of the globes does not affect his good-fellowship, or his happiness, or even the welfare of the State as a whole. What is important is, that he should have passed through certain experiences, felt certain emotions, and dreamed certain dreams, that give his personality the stamp of a definite individual existence. Tomlinson, the book-made man, with his secondhand virtues44 and secondhand sins, is of no use to any one. Yet while we all realise this, we still continue to have a gentle, unreasoning faith in academic education; we still hold that a man should temper his own impressions with the experience of others.
点击收听单词发音
1 solace | |
n.安慰;v.使快乐;vt.安慰(物),缓和 | |
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2 unravel | |
v.弄清楚(秘密);拆开,解开,松开 | |
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3 tangled | |
adj. 纠缠的,紊乱的 动词tangle的过去式和过去分词 | |
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4 writhe | |
vt.挣扎,痛苦地扭曲;vi.扭曲,翻腾,受苦;n.翻腾,苦恼 | |
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5 animation | |
n.活泼,兴奋,卡通片/动画片的制作 | |
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6 barricades | |
路障,障碍物( barricade的名词复数 ) | |
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7 bland | |
adj.淡而无味的,温和的,无刺激性的 | |
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8 captivity | |
n.囚禁;被俘;束缚 | |
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9 brutal | |
adj.残忍的,野蛮的,不讲理的 | |
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10 frail | |
adj.身体虚弱的;易损坏的 | |
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11 accolade | |
n.推崇备至,赞扬 | |
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12 bruised | |
[医]青肿的,瘀紫的 | |
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13 corpse | |
n.尸体,死尸 | |
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14 conscientious | |
adj.审慎正直的,认真的,本着良心的 | |
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15 epithets | |
n.(表示性质、特征等的)词语( epithet的名词复数 ) | |
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16 diminutive | |
adj.小巧可爱的,小的 | |
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17 eradicate | |
v.根除,消灭,杜绝 | |
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18 straightforward | |
adj.正直的,坦率的;易懂的,简单的 | |
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19 obstinately | |
ad.固执地,顽固地 | |
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20 opposition | |
n.反对,敌对 | |
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21 eminent | |
adj.显赫的,杰出的,有名的,优良的 | |
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22 weavers | |
织工,编织者( weaver的名词复数 ) | |
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23 converse | |
vi.谈话,谈天,闲聊;adv.相反的,相反 | |
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24 indirectly | |
adv.间接地,不直接了当地 | |
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25 philosophic | |
adj.哲学的,贤明的 | |
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26 mariner | |
n.水手号不载人航天探测器,海员,航海者 | |
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27 wont | |
adj.习惯于;v.习惯;n.习惯 | |
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28 implicit | |
a.暗示的,含蓄的,不明晰的,绝对的 | |
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29 perjured | |
adj.伪证的,犯伪证罪的v.发假誓,作伪证( perjure的过去式和过去分词 ) | |
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30 grudgingly | |
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31 atrophied | |
adj.萎缩的,衰退的v.(使)萎缩,(使)虚脱,(使)衰退( atrophy的过去式和过去分词 ) | |
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32 civilisation | |
n.文明,文化,开化,教化 | |
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33 judicious | |
adj.明智的,明断的,能作出明智决定的 | |
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34 intelligible | |
adj.可理解的,明白易懂的,清楚的 | |
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35 frankly | |
adv.坦白地,直率地;坦率地说 | |
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36 scrawl | |
vt.潦草地书写;n.潦草的笔记,涂写 | |
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37 gutter | |
n.沟,街沟,水槽,檐槽,贫民窟 | |
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38 inaccurate | |
adj.错误的,不正确的,不准确的 | |
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39 belittlement | |
轻视 | |
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40 derived | |
vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取 | |
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41 constructively | |
ad.有益的,积极的 | |
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42 rustic | |
adj.乡村的,有乡村特色的;n.乡下人,乡巴佬 | |
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43 illiterate | |
adj.文盲的;无知的;n.文盲 | |
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44 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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