Harvard Classics, Volume 28, - [feel good fiction books .TXT] 📗

who desire full knowledge in any department of science. But even supposing that the knowledge of these languages acquired is not more than sufficient for purely scientific purposes, every Englishman has, in his native tongue, an almost perfect instrument of literary expression; and, in his own literature, models of every kind of literary excellence. If an Englishman cannot get literary culture out of his Bible, his Shakespeare, his Milton, neither, in my belief, will the profoundest study of Homer and Sophocles, Vergil and Horace, give it to him.

Thus, since the constitution of the college makes sufficient provision for literary as well as for scientific education, and since artistic instruction is also contemplated, it seems to me that a fairly complete culture is offered to all who are willing to take advantage of it.

But I am not sure that at this point the "practical" man, scotched but not slain, may ask what all this talk about culture has to do with an institution, the object of which is defined to be "to promote the prosperity of the manufactures and the industry of the country." He may suggest that what is wanted for this end is not culture, nor even a purely scientific discipline, but simply a knowledge of applied science.

I often wish that this phrase, "applied science," had never been invented. For it suggests that there is a sort of scientific knowledge of direct practical use, which can be studied apart from another sort of scientific knowledge, which is of no practical utility, and which is termed "pure science." But there is no more complete fallacy than this. What people call applied science is nothing but the application of pure science to particular classes of problems. It consists of deductions from those general principles, established by reasoning and observation, which constitute pure science. No one can safely make these deductions until he has a firm grasp of the principles; and he can obtain that grasp only by personal experience of the operations of observation and of reasoning on which they are founded.

Almost all the processes employed in the arts and manufactures fall within the range either of physics or of chemistry. In order to improve them one must thoroughly understand them; and no one has a chance of really understanding them, unless he has obtained that mastery of principles and that habit of dealing with facts which is given by long-continued and well-directed purely scientific training in the physical and chemical laboratory. So that there really is no question as to the necessity of purely scientific discipline, even if the work of the college were limited by the narrowest interpretation of its stated aims.

And, as to the desirableness of a wider culture than that yielded by science alone, it is to be recollected that the improvement of manufacturing processes is only one of the conditions which contribute to the prosperity of industry. Industry is a means and not an end; and mankind work only to get something which they want. What that something is depends partly on their innate, and partly on their acquired, desires.

If the wealth resulting from prosperous industry is to be spent upon the gratification of unworthy desires, if the increasing perfection of manufacturing processes is to be accompanied by an increasing debasement of those who carry them on, I do not see the good of industry and prosperity.

Now it is perfectly true that men's views of what is desirable depend upon their characters; and that the innate proclivities to which we give that name are not touched by any amount of instruction. But it does not follow that even mere intellectual education may not, to an indefinite extent, modify the practical manifestation of the characters of men in their actions, by supplying them with motives unknown to the ignorant. A pleasure-loving character will have pleasure of some sort; but, if you give him the choice, he may prefer pleasures which do not degrade him to those which do. And this choice is offered to every man who possesses in literary or artistic culture a never-failing source of pleasures, which are neither withered by age, nor staled by custom, nor embittered in the recollection by the pangs of self-reproach.

If the institution opened to-day fulfils the intention of its founder, the picked intelligences among all classes of the population of this district will pass through it. No child born in Birmingham, henceforward, if he have the capacity to profit by the opportunities offered to him, first in the primary and other schools, and afterward in the Scientific College, need fail to obtain, not merely the instruction, but the culture most appropriate to the conditions of his life.

Within these walls the future employer and the future artisan may sojourn together for awhile, and carry, through all their lives, the stamp of the influences then brought to bear upon them. Hence, it is not beside the mark to remind you that the prosperity of industry depends not merely upon the improvement of manufacturing processes, not merely upon the ennobling of the individual character, but upon a third condition, namely, a clear understanding of the conditions of social life on the part of both the capitalist and the operative, and their agreement upon common principles of social action. They must learn that social phenomena are as much the expression of natural laws as any others; that no social arrangements can be permanent unless they harmonize with the requirements of social statics and dynamics; and that, in the nature of things, there is an arbiter whose decisions execute themselves.

But this knowledge is only to be obtained by the application of the methods of investigation adopted in physical researches to the investigation of the phenomena of society. Hence, I confess I should like to see one addition made to the excellent scheme of education propounded for the college, in the shape of provision for the teaching of sociology. For though we are all agreed that party politics are to have no place in the instruction of the college; yet in this country, practically governed as it is now by universal suffrage, every man who does his duty must exercise political functions. And, if the evils which are inseparable from the good of political liberty are to be checked, if the perpetual oscillation of nations between anarchy and despotism is to be replaced by the steady march of self-restraining freedom; it will be because men will gradually bring themselves to deal with political, as they now deal with scientifical questions; to be as ashamed of undue haste and partisan prejudice in the one case as in the other; and to believe that the machinery of society is at least as delicate as that of a spinning-jenny, and as little likely to be improved by the meddling of those who have not taken the trouble to master the principles of its action.

In conclusion, I am sure that I make myself the mouthpiece of all present in offering to the venerable founder of the institution, which now commences its beneficent career, our congratulations on the completion of his work; and in expressing the conviction that the remotest posterity will point to it as a crucial instance of the wisdom which natural piety leads all men to ascribe to their ancestors.

[1] Originally delivered as an address, in 1880, at the opening of Mason College, Birmingham, England, now the University of Birmingham.

[2] The advocacy of the introduction of physical science into general education by George Combe and others commenced a good deal earlier; but the movement had acquired hardly any practical force before the time to which I refer.

RACE AND LANGUAGE BY EDWARD AUGUSTUS FREEMAN

INTRODUCTORY NOTE

Edward Augustus Freeman (1823-92), one of the most distinguished of recent English historians, was born at Harborne, in Staffordshire, and educated at Oxford, where he was a Fellow of Trinity College, and later Regius Professor of Modern History. His earlier writings show great interest in architecture, and it was one of his distinctions to be the first historian to make extensive use in his subject of the evidences and illustrations supplied by the study of that art. His most famous and most elaborate work was his "History of the Norman Conquest" (1867-79), a monument which is likely long to remain the great authority on its period.

Freeman believed in the unity of the study of history, and in the wide range of his own writings he went far toward realising the universality he preached. Outside of the field just mentioned he wrote on ancient Greece, on Sicily, on the Ottoman Empire, on the United States, on the methods of historical study, and on many other subjects. His interests were primarily political, and he took an active part in the politics of his own day, writing for many years for the "Saturday Review." As a teacher he influenced profoundly the scientific study of history in England.

Of few terms in general use has the average man a less exact or less accurate comprehension than of the word "race." The speculative philologists of last century, with their attempts to classify the peoples of the earth according to linguistic evidences, succeeded, as far as the layman is concerned, chiefly in adding to the confusion by popularising prematurely facts whose signification was improperly understood. The anthropologists of a more recent time, with their study of skull-shapes and complexions, have sought to correct misapprehensions; but the popular mind is still in a mist about the whole matter. In the following essay Freeman brings his knowledge of modern scientific results and his enormous historical information to the rescue of the bewildered student, and does much to clear up the perplexing relations of race with language, custom, and blood.

RACE AND LANGUAGE[1]

It is no very great time since the readers of the English newspapers were, perhaps a little amused, perhaps a little startled, at the story of a deputation of Hungarian students going to Constantinople to present a sword of honor to an Ottoman general. The address and the answer enlarged on the ancient kindred of Turks and Magyars, on the long alienation of the dissevered kinsfolk, on the return of both in these later times to a remembrance of the ancient kindred and to the friendly feelings to which such kindred gave birth. The discourse has a strange sound when we remember the reigns of Sigismund and Wladislaus, when we think of the dark days of Nikopolis and Varna, when we think of Huniades encamped at the foot of Haemus, and of Belgrade beating back Mahomet the Conqueror from her gates. The Magyar and the Ottoman embracing with the joy of reunited kinsfolk is a sight which certainly no man would have looked forward to in the fourteenth or fifteenth century. At an earlier time the ceremony might have seemed a degree less wonderful. If a man whose ideas are drawn wholly from the modern map should sit down to study the writings of Constantine Porphyrogennêtos, he would perhaps be startled at finding Turks and Franks spoken of as neighbors, at finding Turcia and Francia—we must not translate Tourchia and Phraggia by Turkey and France—spoken of as border-lands. A little study will perhaps show him that the change lies almost wholly in the names and not in the boundaries. The lands are there still, and the frontier between them has shifted much less than one might have looked for in nine hundred years. Nor has there been any great change in the population of the two countries. The Turks and the Franks of the Imperial geographer are there still, in the lands which he calls Turcia and Francia; only we no longer speak of them as Turks and Franks. The Turks of Constantine are Magyars; the Franks of Constantine are Germans. The Magyar students may not unlikely have turned over the Imperial pages, and they may have seen how their forefathers stand described there. We