If we walk down the street, taking all the jurymen who have not formed opinions and leaving all the jurymen who have formed opinions, it seems highly probable that we shall only succeed in taking all the stupid jurymen and leaving all the thoughtful ones. Provided that the opinion formed is really of this airy and abstract kind, provided that it has no suggestion of settled motive11 or prejudice, we might well regard it not merely as a promise of capacity, but literally12 as a promise of justice. The man who took the trouble to deduce from the police reports would probably be the man who would take the trouble to deduce further and different things from the evidence. The man who had the sense to form an opinion would be the man who would have the sense to alter it.
It is worth while to dwell for a moment on this minor13 aspect of the matter because the error about impartiality and justice is by no means confined to a criminal question. In much more serious matters it is assumed that the agnostic is impartial; whereas the agnostic is merely ignorant. The logical outcome of the fastidiousness about the Thaw jurors would be that the case ought to be tried by Esquimaux, or Hottentots, or savages14 from the Cannibal Islands—by some class of people who could have no conceivable interest in the parties, and moreover, no conceivable interest in the case. The pure and starry15 perfection of impartiality would be reached by people who not only had no opinion before they had heard the case, but who also had no opinion after they had heard it. In the same way, there is in modern discussions of religion and philosophy an absurd assumption that a man is in some way just and well-poised because he has come to no conclusion; and that a man is in some way knocked off the list of fair judges because he has come to a conclusion. It is assumed that the sceptic has no bias; whereas he has a very obvious bias in favour of scepticism. I remember once arguing with an honest young atheist16, who was very much shocked at my disputing some of the assumptions which were absolute sanctities to him (such as the quite unproved proposition of the independence of matter and the quite improbable proposition of its power to originate mind), and he at length fell back upon this question, which he delivered with an honourable17 heat of defiance18 and indignation: "Well, can you tell me any man of intellect, great in science or philosophy, who accepted the miraculous19?" I said, "With pleasure. Descartes, Dr. Johnson, Newton, Faraday, Newman, Gladstone, Pasteur, Browning, Brunetiere—as many more as you please." To which that quite admirable and idealistic young man made this astonishing reply—"Oh, but of course they had to say that; they were Christians21." First he challenged me to find a black swan, and then he ruled out all my swans because they were black. The fact that all these great intellects had come to the Christian20 view was somehow or other a proof either that they were not great intellects or that they had not really come to that view. The argument thus stood in a charmingly convenient form: "All men that count have come to my conclusion; for if they come to your conclusion they do not count."
It did not seem to occur to such controversialists that if Cardinal22 Newman was really a man of intellect, the fact that he adhered to dogmatic religion proved exactly as much as the fact that Professor Huxley, another man of intellect, found that he could not adhere to dogmatic religion; that is to say (as I cheerfully admit), it proved precious little either way. If there is one class of men whom history has proved especially and supremely23 capable of going quite wrong in all directions, it is the class of highly intellectual men. I would always prefer to go by the bulk of humanity; that is why I am a democrat24. But whatever be the truth about exceptional intelligence and the masses, it is manifestly most unreasonable25 that intelligent men should be divided upon the absurd modern principle of regarding every clever man who cannot make up his mind as an impartial judge, and regarding every clever man who can make up his mind as a servile fanatic26. As it is, we seem to regard it as a positive objection to a reasoner that he has taken one side or the other. We regard it (in other words) as a positive objection to a reasoner that he has contrived27 to reach the object of his reasoning. We call a man a bigot or a slave of dogma because he is a thinker who has thought thoroughly28 and to a definite end. We say that the juryman is not a juryman because he has brought in a verdict. We say that the judge is not a judge because he gives judgment29. We say that the sincere believer has no right to vote, simply because he has voted.
点击收听单词发音
1 thaw | |
v.(使)融化,(使)变得友善;n.融化,缓和 | |
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2 frenzied | |
a.激怒的;疯狂的 | |
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3 bias | |
n.偏见,偏心,偏袒;vt.使有偏见 | |
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4 impartiality | |
n. 公平, 无私, 不偏 | |
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5 impartial | |
adj.(in,to)公正的,无偏见的 | |
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6 arbiter | |
n.仲裁人,公断人 | |
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7 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
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8 inquiry | |
n.打听,询问,调查,查问 | |
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9 creed | |
n.信条;信念,纲领 | |
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10 mere | |
adj.纯粹的;仅仅,只不过 | |
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11 motive | |
n.动机,目的;adv.发动的,运动的 | |
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12 literally | |
adv.照字面意义,逐字地;确实 | |
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13 minor | |
adj.较小(少)的,较次要的;n.辅修学科;vi.辅修 | |
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14 savages | |
未开化的人,野蛮人( savage的名词复数 ) | |
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15 starry | |
adj.星光照耀的, 闪亮的 | |
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16 atheist | |
n.无神论者 | |
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17 honourable | |
adj.可敬的;荣誉的,光荣的 | |
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18 defiance | |
n.挑战,挑衅,蔑视,违抗 | |
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19 miraculous | |
adj.像奇迹一样的,不可思议的 | |
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20 Christian | |
adj.基督教徒的;n.基督教徒 | |
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21 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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22 cardinal | |
n.(天主教的)红衣主教;adj.首要的,基本的 | |
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23 supremely | |
adv.无上地,崇高地 | |
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24 democrat | |
n.民主主义者,民主人士;民主党党员 | |
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25 unreasonable | |
adj.不讲道理的,不合情理的,过度的 | |
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26 fanatic | |
n.狂热者,入迷者;adj.狂热入迷的 | |
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27 contrived | |
adj.不自然的,做作的;虚构的 | |
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28 thoroughly | |
adv.完全地,彻底地,十足地 | |
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29 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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