Suppose a man tried to find people in London by the names of the places. It would make a fine farce8, illustrating9 our illogicality. Our hero having once realised that Buckingham Street was named after the Buckingham family, would naturally walk into Buckingham Palace in search of the Duke of Buckingham. To his astonishment11 he would meet somebody quite different. His simple lunar logic10 would lead him to suppose that if he wanted the Duke of Marlborough (which seems unlikely) he would find him at Marlborough House. He would find the Prince of Wales. When at last he understood that the Marlboroughs live at Blenheim, named after the great Marlborough's victory, he would, no doubt, go there. But he would again find himself in error if, acting12 upon this principle, he tried to find the Duke of Wellington, and told the cabman to drive to Waterloo. I wonder that no one has written a wild romance about the adventures of such an alien, seeking the great English aristocrats, and only guided by the names; looking for the Duke of Bedford in the town of that name, seeking for some trace of the Duke of Norfolk in Norfolk. He might sail for Wellington in New Zealand to find the ancient seat of the Wellingtons. The last scene might show him trying to learn Welsh in order to converse13 with the Prince of Wales.
But even if the imaginary traveller knew no alphabet of this earth at all, I think it would still be possible to suppose him seeing a difference between London and Paris, and, upon the whole, the real difference. He would not be able to read the words "Quai Voltaire;" but he would see the sneering14 statue and the hard, straight roads; without having heard of Voltaire he would understand that the city was Voltairean. He would not know that Fleet Street was named after the Fleet Prison. But the same national spirit which kept the Fleet Prison closed and narrow still keeps Fleet Street closed and narrow. Or, if you will, you may call Fleet Street cosy15, and the Fleet Prison cosy. I think I could be more comfortable in the Fleet Prison, in an English way of comfort, than just under the statue of Voltaire. I think that the man from the moon would know France without knowing French; I think that he would know England without having heard the word. For in the last resort all men talk by signs. To talk by statues is to talk by signs; to talk by cities is to talk by signs. Pillars, palaces, cathedrals, temples, pyramids, are an enormous dumb alphabet: as if some giant held up his fingers of stone. The most important things at the last are always said by signs, even if, like the Cross on St. Paul's, they are signs in heaven. If men do not understand signs, they will never understand words.
For my part, I should be inclined to suggest that the chief object of education should be to restore simplicity16. If you like to put it so, the chief object of education is not to learn things; nay17, the chief object of education is to unlearn things. The chief object of education is to unlearn all the weariness and wickedness of the world and to get back into that state of exhilaration we all instinctively18 celebrate when we write by preference of children and of boys. If I were an examiner appointed to examine all examiners (which does not at present appear probable), I would not only ask the teachers how much knowledge they had imparted; I would ask them how much splendid and scornful ignorance they had erected19, like some royal tower in arms. But, in any case, I would insist that people should have so much simplicity as would enable them to see things suddenly and to see things as they are. I do not care so much whether they can read the names over the shops. I do care very much whether they can read the shops. I do not feel deeply troubled as to whether they can tell where London is on the map so long as they can tell where Brixton is on the way home. I do not even mind whether they can put two and two together in the mathematical sense; I am content if they can put two and two together in the metaphorical20 sense. But all this longer statement of an obvious view comes back to the metaphor21 I have employed. I do not care a dump whether they know the alphabet, so long as they know the dumb alphabet.
Unfortunately, I have noticed in many aspects of our popular education that this is not done at all. One teaches our London children to see London with abrupt22 and simple eyes. And London is far more difficult to see properly than any other place. London is a riddle23. Paris is an explanation. The education of the Parisian child is something corresponding to the clear avenues and the exact squares of Paris. When the Parisian boy has done learning about the French reason and the Roman order he can go out and see the thing repeated in the shapes of many shining public places, in the angles of many streets. But when the English boy goes out, after learning about a vague progress and idealism, he cannot see it anywhere. He cannot see anything anywhere, except Sapolio and the Daily Mail. We must either alter London to suit the ideals of our education, or else alter our education to suit the great beauty of London.
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1 distinctive | |
adj.特别的,有特色的,与众不同的 | |
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2 democrats | |
n.民主主义者,民主人士( democrat的名词复数 ) | |
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3 aristocrats | |
n.贵族( aristocrat的名词复数 ) | |
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4 strand | |
vt.使(船)搁浅,使(某人)困于(某地) | |
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5 varied | |
adj.多样的,多变化的 | |
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6 impudence | |
n.厚颜无耻;冒失;无礼 | |
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7 commonwealth | |
n.共和国,联邦,共同体 | |
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8 farce | |
n.闹剧,笑剧,滑稽戏;胡闹 | |
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9 illustrating | |
给…加插图( illustrate的现在分词 ); 说明; 表明; (用示例、图画等)说明 | |
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10 logic | |
n.逻辑(学);逻辑性 | |
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11 astonishment | |
n.惊奇,惊异 | |
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12 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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13 converse | |
vi.谈话,谈天,闲聊;adv.相反的,相反 | |
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14 sneering | |
嘲笑的,轻蔑的 | |
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15 cosy | |
adj.温暖而舒适的,安逸的 | |
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16 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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17 nay | |
adv.不;n.反对票,投反对票者 | |
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18 instinctively | |
adv.本能地 | |
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19 ERECTED | |
adj. 直立的,竖立的,笔直的 vt. 使 ... 直立,建立 | |
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20 metaphorical | |
a.隐喻的,比喻的 | |
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21 metaphor | |
n.隐喻,暗喻 | |
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22 abrupt | |
adj.突然的,意外的;唐突的,鲁莽的 | |
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23 riddle | |
n.谜,谜语,粗筛;vt.解谜,给…出谜,筛,检查,鉴定,非难,充满于;vi.出谜 | |
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