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

generally from men who abound, and are at ease; who think more of property than of any other human interest; who have little concern for the mass of their fellow-creatures; who are willing that others should bear all the burdens of life, and that any social order should continue which secures to themselves personal comfort or gratification. The selfish epicure and the thriving man of business easily discover a natural necessity for that state of things which accumulates on themselves all the blessings, and on their neighbor all the evils, of life. But no man can judge what is good or necessary for the multitude but he who feels for them, and whose equity and benevolence are shocked by the thought that all advantages are to be monopolized by one set of men, and all disadvantages by another. I wait for the judgment of profound thinkers and earnest philanthropists on this point,—a judgment formed after patient study of political economy, and human nature and human history; nor even on such authority shall I readily despair of the multitude of my race.

In the next place, the objection under consideration is very much a repetition of the old doctrine, that what has been must be; that the future is always to repeat the past, and society to tread for ever the beaten path. But can any thing be plainer than that the present condition of the world is peculiar, unprecedented? that new powers and new principles are at work? that the application of science to art is accomplishing a stupendous revolution? that the condition of the laborer is in many places greatly improved, and his intellectual aids increased? that abuses, once thought essential to society, and which seemed entwined with all its fibres, have been removed? Do the mass of men stand where they did a few centuries ago? And do not new circumstances, if they make us fearful, at the same time keep us from despair? The future, be it what it may, will not resemble the past. The present has new elements, which must work out new weal or woe. We have no right, then, on the ground of the immutableness of human affairs, to quench, as far as we have power, the hope of social progress.

Another consideration, in reply to the objection that the necessary toils of life exclude improvement, may be drawn not only from general history, but from the experience of this country in particular. The working classes here have risen and are still rising intellectually, and yet there are no signs of starvation, nor are we becoming the poorest people on earth. By far the most interesting view of this country is the condition of the working multitude. Nothing among us deserves the attention of the traveller so much as the force of thought and character, and the self-respect awakened by our history and institutions in the mass of the people. Our prosperous classes are much like the same classes abroad, though, as we hope, of purer morals; but the great working multitude leave far behind them the laborers of other countries. No man of observation and benevolence can converse with them without being struck and delighted with the signs they give of strong and sound intellect and manly principle. And who is authorized to set bounds to this progress? In improvement the first steps are the hardest. The difficulty is to wake up men's souls, not to continue their action. Every accession of light and strength is a help to new acquisitions.

Another consideration, in reply to the objection, is, that as yet no community has seriously set itself to the work of improving all its members, so that what is possible remains to be ascertained. No experiment has been made to determine how far liberal provision can be made at once for the body and mind of the laborer. The highest social art is yet in its infancy. Great minds have nowhere solemnly, earnestly undertaken to resolve the problem, how the multitude of men may be elevated. The trial is to come. Still more, the multitude have nowhere comprehended distinctly the true idea of progress, and resolved deliberately and solemnly to reduce it to reality. This great thought, however, is gradually opening on them, and it is destined to work wonders. From themselves their salvation must chiefly come. Little can be done for them by others, till a spring is touched in their own breasts; and this being done, they cannot fail. The people, as history shows us, can accomplish miracles under the power of a great idea. How much have they often done and suffered in critical moments for country, for religion! The great idea of their own elevation is only beginning to unfold itself within them, and its energy is not to be foretold. A lofty conception of this kind, were it once distinctly seized, would be a new life breathed into them. Under this impulse they would create time and strength for their high calling, and would not only regenerate themselves, but the community.

Again, I am not discouraged by the objection, that the laborer, if encouraged to give time and strength to the elevation of his mind, will starve himself and impoverish the country, when I consider the energy and efficiency of mind. The highest force in the universe is mind. This created the heavens and earth. This has changed the wilderness into fruitfulness, and linked distant countries in a beneficent ministry to one another's wants. It is not to brute force, to physical strength, so much as to art, to skill, to intellectual and moral energy, that men owe their mastery over the world. It is mind which has conquered matter. To fear, then, that by calling forth a people's mind, we shall impoverish and starve them, is to be frightened at a shadow. I believe, that with the growth of intellectual and moral power in the community, its productive power will increase, that industry will become more efficient, that a wiser economy will accumulate wealth, that unimagined resources of art and nature will be discovered. I believe that the means of living will grow easier, in proportion as a people shall become enlightened, self-respecting, resolute, and just. Bodily or material forces can be measured, but not the forces of the soul; nor can the results of increased mental energy be foretold. Such a community will tread down obstacles now deemed invincible, and turn them into helps. The inward moulds the outward. The power of a people lies in its mind; and this mind, if fortified and enlarged, will bring external things into harmony with itself. It will create a new world around it, corresponding to itself. If, however, I err in this belief; if, by securing time and means for improvement to the multitude, industry and capital should become less productive, I still say, Sacrifice the wealth, and not the mind of a people. Nor do I believe that the physical good of a community would in this way be impaired. The diminution of a country's wealth, occasioned by general attention to intellectual and moral culture, would be followed by very different effects from those which would attend an equal diminution brought about by sloth, intemperance, and ignorance. There would indeed be less production in such a country, but the character and spirit of the people would effect a much more equal distribution of what would be produced; and the happiness of a community depends vastly more on the distribution than on the amount of its wealth. In thus speaking of the future, I do not claim any special prophetical gift. As a general rule, no man is able to foretell distinctly the ultimate, permanent results of any great social change. But as to the case before us, we ought not to doubt. It is a part of religion to believe that by nothing can a country so effectually gain happiness and lasting prosperity as by the elevation of all classes of its citizens. To question this seems an approach to crime.

"If this fail,
The pillar'd firmament is rottenness,
And earth's base built on stubble."

I am aware that, in reply to all that has been said in favor of the possibility of uniting self-improvement with labor, discouraging facts may be brought forward from our daily experience. It may be said that in this country, under advantages unknown in other lands, there is a considerable number on whom the burden of toil presses very heavily, who can scarcely live with all their efforts, and who are cut off by their hard condition from the means of intellectual culture; and if this take place now, what are we to expect hereafter in a more crowded population? I acknowledge that we have a number of depressed laborers, whose state is exceedingly unpropitious to the education of the mind; but this argument will lose much of its power when we inquire into the causes of this evil. We shall then see that it comes, not from outward necessity, not from the irresistible obstacles abroad, but chiefly from the fault or ignorance of the sufferers themselves; so that the elevation of the mind and character of the laborer tends directly to reduce, if not remove, the evil. Of consequence, this elevation finds support in what is urged against it. In confirmation of these views, allow me just to hint at the causes of that depression of many laborers which is said to show that labor and self-improvement cannot go on together.

First, how much of this depression is to be traced to intemperance? What a great amount of time, and strength, and money, might multitudes gain for self-improvement, by a strict sobriety! That cheap remedy, pure water, would cure the chief evils in very many families of the ignorant and poor. Were the sums which are still lavished on ardent spirits appropriated wisely to the elevation of the people, what a new world we should live in! Intemperance not only wastes the earnings, but the health and the minds of men. How many, were they to exchange what they call moderate drinking for water, would be surprised to learn that they had been living under a cloud, in half-stupefaction, and would become conscious of an intellectual energy of which they had not before dreamed! Their labors would exhaust them less; and less labor would be needed for their support; and thus their inability to cultivate their high nature would in a great measure be removed. The working class, above all men, have an interest in the cause of temperance, and they ought to look on the individual who lives by scattering the means and excitements of drunkenness not only as the general enemy of his race, but as their own worst foe.

In the next place, how much of the depression of laborers may be traced to the want of a strict economy! The prosperity of this country has produced a wastefulness that has extended to the laboring multitude. A man, here, turns with scorn from fare that in many countries would be termed luxurious. It is, indeed, important that the standard of living in all classes should be high; that is, it should include the comforts of life, the means of neatness and order in our dwellings, and such supplies of our wants as are fitted to secure vigorous health. But how many waste their earnings on indulgences which may be spared, and thus have no resource for a dark day, and are always trembling on the brink of pauperism! Needless expenses keep many too poor for self-improvement. And here let me say, that expensive habits among the more prosperous laborers often interfere with the mental culture of themselves and their families. How many among them sacrifice improvement to appetite! How many sacrifice it to the love of show, to the desire of outstripping others, and to habits of expense which grow out of this insatiable passion! In a country so thriving and luxurious as ours,