And now having dealt with the general form of a man’s duty and with his duty to himself, let me come to his attitude to his individual fellow-men.
The broad principles determining that attitude are involved in things already written in this book. The belief in a collective being gathering1 experience and developing will, to which every life is subordinated, renders the cruder conception of aristocracy, the idea of a select life going on amidst a majority of trivial and contemptible2 persons who “do not exist,” untenable. It abolishes contempt. Indeed to believe at all in a comprehensive purpose in things is to abandon that attitude and all the habits and acts that imply it. But a belief in universal significance does not altogether preclude3 a belief in an aristocratic method of progress, in the idea of the subordination of a number of individuals to others who can utilize5 their lives and help and contributory achievements in the general purpose. To a certain extent, indeed, this last conception is almost inevitable6. We must needs so think of ourselves in relation to plants and animals, and I see no reason why we should not think so of our relations to other men. There are clearly great differences in the capacity and range of experience of man and man and in their power of using and rendering7 their experiences for the racial synthesis. Vigorous persons do look naturally for help and service to persons of less initiative, and we are all more or less capable of admiration8 and hero-worship and pleased to help and give ourselves to those we feel to be finer or better or completer or more forceful and leaderly than ourselves. This is natural and inevitable aristocracy.
For that reason it is not to be organized. We organize things that are not inevitable, but this is clearly a complex matter of accident and personalities9 for which there can be no general rule. All organized aristocracy is manifestly begotten10 by that fallacy of classification my Metaphysical book set itself to expose. Its effect is, and has been in all cases, to mask natural aristocracy, to draw the lines by wholesale11 and wrong, to bolster12 up weak and ineffectual persons in false positions and to fetter13 or hamper14 strong and vigorous people. The false aristocrat4 is a figure of pride and claims, a consumer followed by dupes. He is proudly secretive, pretending to aims beyond the common understanding. The true aristocrat is known rather than knows; he makes and serves. He exacts no deference15. He is urgent to makes others share what he knows and wants and achieves. He does not think of others as his but as the End’s.
There is a base democracy just as there is a base aristocracy, the swaggering, aggressive disposition16 of the vulgar soul that admits neither of superiors nor leaders. Its true name is insubordination. It resents rules and refinements17, delicacies18, differences and organization. It dreams that its leaders are its delegates. It takes refuge from all superiority, all special knowledge, in a phantom19 ideal, the People, the sublime20 and wonderful People. “You can fool some of the people all the time, and all the people some of the time, but you can’t fool all the people all the time,” expresses I think quite the quintessence of this mystical faith, this faith in which men take refuge from the demand for order, discipline and conscious light. In England it has never been of any great account, but in America the vulgar individualist’s self-protective exaltation of an idealized Common Man has worked and is working infinite mischief21.
In politics the crude democratic faith leads directly to the submission23 of every question, however subtle and special its issues may be, to a popular vote. The community is regarded as a consultative committee of profoundly wise, alert and well-informed Common Men. Since the common man is, as Gustave le Bon has pointed24 out, a gregarious25 animal, collectively rather like a sheep, emotional, hasty and shallow, the practical outcome of political democracy in all large communities under modern conditions is to put power into the hands of rich newspaper proprietors26, advertising27 producers and the energetic wealthy generally who are best able to flood the collective mind freely with the suggestions on which it acts.
But democracy has acquired a better meaning than its first crude intentions — there never was a theory started yet in the human mind that did not beget28 a finer offspring than itself — and the secondary meaning brings it at last into entire accordance with the subtler conception of aristocracy. The test of this quintessential democracy is neither a passionate29 insistence30 upon voting and the majority rule, nor an arrogant31 bearing towards those who are one’s betters in this aspect or that, but fellowship. The true democrat22 and the true aristocrat meet and are one in feeling themselves parts of one synthesis under one purpose and one scheme. Both realize that self-concealment is the last evil, both make frankness and veracity32 the basis of their intercourse33. The general rightness of living for you and others and for others and you is to understand them to the best of your ability and to make them all, to the utmost limits of your capacity of expression and their understanding and sympathy, participators in your act and thought.
1 gathering | |
n.集会,聚会,聚集 | |
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2 contemptible | |
adj.可鄙的,可轻视的,卑劣的 | |
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3 preclude | |
vt.阻止,排除,防止;妨碍 | |
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4 aristocrat | |
n.贵族,有贵族气派的人,上层人物 | |
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5 utilize | |
vt.使用,利用 | |
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6 inevitable | |
adj.不可避免的,必然发生的 | |
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7 rendering | |
n.表现,描写 | |
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8 admiration | |
n.钦佩,赞美,羡慕 | |
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9 personalities | |
n. 诽谤,(对某人容貌、性格等所进行的)人身攻击; 人身攻击;人格, 个性, 名人( personality的名词复数 ) | |
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10 begotten | |
v.为…之生父( beget的过去分词 );产生,引起 | |
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11 wholesale | |
n.批发;adv.以批发方式;vt.批发,成批出售 | |
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12 bolster | |
n.枕垫;v.支持,鼓励 | |
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13 fetter | |
n./vt.脚镣,束缚 | |
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14 hamper | |
vt.妨碍,束缚,限制;n.(有盖的)大篮子 | |
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15 deference | |
n.尊重,顺从;敬意 | |
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16 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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17 refinements | |
n.(生活)风雅;精炼( refinement的名词复数 );改良品;细微的改良;优雅或高贵的动作 | |
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18 delicacies | |
n.棘手( delicacy的名词复数 );精致;精美的食物;周到 | |
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19 phantom | |
n.幻影,虚位,幽灵;adj.错觉的,幻影的,幽灵的 | |
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20 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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21 mischief | |
n.损害,伤害,危害;恶作剧,捣蛋,胡闹 | |
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22 democrat | |
n.民主主义者,民主人士;民主党党员 | |
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23 submission | |
n.服从,投降;温顺,谦虚;提出 | |
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24 pointed | |
adj.尖的,直截了当的 | |
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25 gregarious | |
adj.群居的,喜好群居的 | |
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26 proprietors | |
n.所有人,业主( proprietor的名词复数 ) | |
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27 advertising | |
n.广告业;广告活动 a.广告的;广告业务的 | |
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28 beget | |
v.引起;产生 | |
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29 passionate | |
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的 | |
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30 insistence | |
n.坚持;强调;坚决主张 | |
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31 arrogant | |
adj.傲慢的,自大的 | |
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32 veracity | |
n.诚实 | |
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33 intercourse | |
n.性交;交流,交往,交际 | |
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