We may repeat here that these pages propose mainly to show one thing: that progress ought to be based on principle, while our modern progress is mostly based on precedent6. We go, not by what may be affirmed in theory, but by what has been already admitted in practice. That is why the Jacobites are the last Tories in history with whom a high-spirited person can have much sympathy. They wanted a specific thing; they were ready to go forward for it, and so they were also ready to go back for it. But modern Tories have only the dullness of defending situations that they had not the excitement of creating. Revolutionists make a reform, Conservatives only conserve7 the reform. They never reform the reform, which is often very much wanted. Just as the rivalry8 of armaments is only a sort of sulky plagiarism9, so the rivalry of parties is only a sort of sulky inheritance. Men have votes, so women must soon have votes; poor children are taught by force, so they must soon be fed by force; the police shut public houses by twelve o’clock, so soon they must shut them by eleven o’clock; children stop at school till they are fourteen, so soon they will stop till they are forty. No gleam of reason, no momentary10 return to first principles, no abstract asking of any obvious question, can interrupt this mad and monotonous11 gallop12 of mere13 progress by precedent. It is a good way to prevent real revolution. By this logic14 of events, the Radical15 gets as much into a rut as the Conservative. We meet one hoary16 old lunatic who says his grandfather told him to stand by one stile. We meet another hoary old lunatic who says his grandfather told him only to walk along one lane.
I say we may repeat here this primary part of the argument, because we have just now come to the place where it is most startlingly and strongly shown. The final proof that our elementary schools have no definite ideal of their own is the fact that they so openly imitate the ideals of the public schools. In the elementary schools we have all the ethical17 prejudices and exaggerations of Eton and Harrow carefully copied for people to whom they do not even roughly apply. We have the same wildly disproportionate doctrine18 of the effect of physical cleanliness on moral character. Educators and educational politicians declare, amid warm cheers, that cleanliness is far more important than all the squabbles about moral and religious training. It would really seem that so long as a little boy washes his hands it does not matter whether he is washing off his mother’s jam or his brother’s gore19. We have the same grossly insincere pretense20 that sport always encourages a sense of honor, when we know that it often ruins it. Above all, we have the same great upperclass assumption that things are done best by large institutions handling large sums of money and ordering everybody about; and that trivial and impulsive21 charity is in some way contemptible22. As Mr. Blatchford says, “The world does not want piety23, but soap—and Socialism.” Piety is one of the popular virtues24, whereas soap and Socialism are two hobbies of the upper middle class.
These “healthy" ideals, as they are called, which our politicians and schoolmasters have borrowed from the aristocratic schools and applied25 to the democratic, are by no means particularly appropriate to an impoverished26 democracy. A vague admiration27 for organized government and a vague distrust of individual aid cannot be made to fit in at all into the lives of people among whom kindness means lending a saucepan and honor means keeping out of the workhouse. It resolves itself either into discouraging that system of prompt and patchwork29 generosity30 which is a daily glory of the poor, or else into hazy31 advice to people who have no money not to give it recklessly away. Nor is the exaggerated glory of athletics32, defensible enough in dealing33 with the rich who, if they did not romp28 and race, would eat and drink unwholesomely, by any means so much to the point when applied to people, most of whom will take a great deal of exercise anyhow, with spade or hammer, pickax or saw. And for the third case, of washing, it is obvious that the same sort of rhetoric34 about corporeal35 daintiness which is proper to an ornamental36 class cannot, merely as it stands, be applicable to a dustman. A gentleman is expected to be substantially spotless all the time. But it is no more discreditable for a scavenger37 to be dirty than for a deep-sea diver to be wet. A sweep is no more disgraced when he is covered with soot38 than Michael Angelo when he is covered with clay, or Bayard when he is covered with blood. Nor have these extenders of the public-school tradition done or suggested anything by way of a substitute for the present snobbish39 system which makes cleanliness almost impossible to the poor; I mean the general ritual of linen40 and the wearing of the cast-off clothes of the rich. One man moves into another man’s clothes as he moves into another man’s house. No wonder that our educationists are not horrified41 at a man picking up the aristocrat’s second-hand42 trousers, when they themselves have only taken up the aristocrat’s second-hand ideas.
点击收听单词发音
1 cynical | |
adj.(对人性或动机)怀疑的,不信世道向善的 | |
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2 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
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3 opium | |
n.鸦片;adj.鸦片的 | |
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4 den | |
n.兽穴;秘密地方;安静的小房间,私室 | |
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5 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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6 precedent | |
n.先例,前例;惯例;adj.在前的,在先的 | |
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7 conserve | |
vt.保存,保护,节约,节省,守恒,不灭 | |
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8 rivalry | |
n.竞争,竞赛,对抗 | |
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9 plagiarism | |
n.剽窃,抄袭 | |
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10 momentary | |
adj.片刻的,瞬息的;短暂的 | |
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11 monotonous | |
adj.单调的,一成不变的,使人厌倦的 | |
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12 gallop | |
v./n.(马或骑马等)飞奔;飞速发展 | |
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13 mere | |
adj.纯粹的;仅仅,只不过 | |
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14 logic | |
n.逻辑(学);逻辑性 | |
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15 radical | |
n.激进份子,原子团,根号;adj.根本的,激进的,彻底的 | |
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16 hoary | |
adj.古老的;鬓发斑白的 | |
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17 ethical | |
adj.伦理的,道德的,合乎道德的 | |
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18 doctrine | |
n.教义;主义;学说 | |
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19 gore | |
n.凝血,血污;v.(动物)用角撞伤,用牙刺破;缝以补裆;顶 | |
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20 pretense | |
n.矫饰,做作,借口 | |
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21 impulsive | |
adj.冲动的,刺激的;有推动力的 | |
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22 contemptible | |
adj.可鄙的,可轻视的,卑劣的 | |
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23 piety | |
n.虔诚,虔敬 | |
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24 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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25 applied | |
adj.应用的;v.应用,适用 | |
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26 impoverished | |
adj.穷困的,无力的,用尽了的v.使(某人)贫穷( impoverish的过去式和过去分词 );使(某物)贫瘠或恶化 | |
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27 admiration | |
n.钦佩,赞美,羡慕 | |
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28 romp | |
n.欢闹;v.嬉闹玩笑 | |
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29 patchwork | |
n.混杂物;拼缝物 | |
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30 generosity | |
n.大度,慷慨,慷慨的行为 | |
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31 hazy | |
adj.有薄雾的,朦胧的;不肯定的,模糊的 | |
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32 athletics | |
n.运动,体育,田径运动 | |
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33 dealing | |
n.经商方法,待人态度 | |
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34 rhetoric | |
n.修辞学,浮夸之言语 | |
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35 corporeal | |
adj.肉体的,身体的;物质的 | |
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36 ornamental | |
adj.装饰的;作装饰用的;n.装饰品;观赏植物 | |
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37 scavenger | |
n.以腐尸为食的动物,清扫工 | |
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38 soot | |
n.煤烟,烟尘;vt.熏以煤烟 | |
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39 snobbish | |
adj.势利的,谄上欺下的 | |
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40 linen | |
n.亚麻布,亚麻线,亚麻制品;adj.亚麻布制的,亚麻的 | |
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41 horrified | |
a.(表现出)恐惧的 | |
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42 second-hand | |
adj.用过的,旧的,二手的 | |
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