We Are Still Growing

“The plays of Shakespeare marshal themselves in the beyond. They stand in a place outside of our deduction. Their cosmos is greater than our philosophy. They are like the forces of nature and the operations of life in the vivid world about us. We may measure our intellectual growth by the new horizons we see opening within them. So long as they continue to live and change, to expand and deepen, to be filled with new harmony and new suggestion, we may rest content; we are still growing. At the moment we think we have comprehended them, at the moment we see them as stationary things, we may be sure something is wrong; we are beginning to petrify. Our fresh interest in life has been arrested.” (John Jay Chapman, A Study of Romeo, 1899)

Beginning to Petrify

“The plays of Shakespeare marshal themselves in the beyond. They stand in a place outside of our deduction. Their cosmos is greater than our philosophy. They are like the forces of nature and the operations of life in the vivid world about us. We may measure our intellectual growth by the new horizons we see opening within them. So long as they continue to live and change, to expand and deepen, to be filled with new harmony and new suggestion, we may rest content; we are still growing. At the moment we think we have comprehended them, at the moment we see them as stationary things, we may be sure something is wrong; we are beginning to petrify. Our fresh interest in life has been arrested.” (John Jay Chapman, A Study of Romeo)

The Truly Mature Person

“At present our society is in most serious economic difficulties. The truly mature person, bred in the Great Tradition, could at any time have reached into his accumulation of experience and found a match for each one of these difficulties, and for every circumstance of each, every sequence of cause and effect. The happenings of the last eight or ten years have simply added another set of stereotyped registrations to his stock of experience. There is nothing new about them, nothing strange or unpredictable. Yet I am sure you have remarked, as I have, the extraordinary, the unconscionable incompetence with which these happenings have been met by those whom our society regards as its “leaders of thought.” Indeed, the universality of this incompetence and its incredible degradation are perhaps all that puts a distinguishing mark on the circumstances of the period. I may give one example. One of the men most in the public eye holds a high place in industry and finance. All his sayings and doings are made much of in the press, which represents him as a person of almost unearthly wisdom. His prominence in some international transactions a short time ago made his name a household word. I think, though I am not quite sure, that he holds an honorary degree from Columbia University. After the depression had been running for about a year, a friend of mine who knows him very well met him, and said, “I suppose you have learned a good deal in these twelve months; tell me what you have learned.” “Yes, indeed,” he replied. “We have learned that it won’t do to reduce wages.” Think of it! To have gone through a year of economic convulsions of catastrophic importance, and to have learned that! One might suppose that the survivor of a deluge, say some Hasisadra or Noah, or one who had lived through the subsidence of Atlantis, as Plato describes it, would see point to digging into the natural laws that govern such happenings and finding out all he could about them, in the hope of turning up something that might be useful in the event of their threatened recurrence. Suppose you met one of these survivors and asked what he had learned from his experience, and he told you with a great air of finality that he had learned that it is a good thing to go in when it rains! A most incompetent answer, you would say, a childish answer, the effort of an immature, ineducable mind. Yet not one whit more so than the answer given by this person, to whom the nation, in a sense, looks up.” (Albert Jay Nock, Theory of Education in the United States)

The Person of Intelligence

“The person of intelligence is the one who always tends to ‘see things as they are,’ the one who never permits his view of them to be directed by convention, by the hope of advantage, or by an irrational and arbitrary authoritarianism. He allows the current of his consciousness to flow in perfect freedom over any object that may be presented to it, uncontrolled by prejudice, prepossession or formula; and thus we may say that there are certain integrities at the root of intelligence which give it somewhat the aspect of a moral as well as an intellectual attribute.” (Albert Jay Nock, Theory of Education in the United States)

Playing Tennis

“If our soul does not go at a better gait, if we do not have sounder judgment for all our learning, I had just as lief my student had spent his time playing tennis: at least his body would be the blither. See him come back from there, after fifteen or sixteen years put in: there is nothing so unfit for use. All the advantage you recognize is that his Latin and Greek have made him more conceited and arrogant than when he left home. He should have brought back his soul full; he brings it back only swollen; he has only inflated it instead of enlarging it.” (I:25, 123, Frame)

The Ability to Search Not Enough

“We know how to say: ‘Cicero says thus; such are the morals of Plato; these are the very words of Aristotle.’ But what do we say ourselves? What do we judge? What do we do? A parrot could well say as much. This habit makes me think of that rich Roman who went to much trouble and very great expense to procure men learned in every field of knowledge, whom he kept continually around him, so that when there should befall among his friends some occasion to speak of one thing or another, they should fill his place and all be ready to furnish him, one with an argument, one with a verse of Homer, each one according to his quarry; and he thought that his knowledge was his own because it was in the heads of his men, as those also do whose ability dwells in their sumptuous libraries. We take the opinions and the knowledge of others into our keeping, and that is all. We must make them our own. We are just like a man who, needing fire, should go and fetch some at his neighbors house, and, having found a fine big fire there, should stop there and warm himself, forgetting to carry any back home. What good does it do us to have our belly full of meat if it is not digested, if it is not transformed into us, if it does not make us bigger and stronger?” (I:25, 120, Frame)

Who is Better Learned

“Exclaim to our people about a passer-by: ‘Oh, what a learned man!’ and about another ‘Oh, what a good man!’ They will not fail to turn their eyes and their respect toward the first. There should be a third exclamation: ‘Oh, what blockheads!’ We are eager to inquire: ‘Does he know Greek or Latin? Does he write in verse or in prose?’ But whether he has become better or wiser, which would be the main thing, that is left out. We should have asked who is better learned, not who is more learned.” (I:25, 121, Frame)

William James, The Social Value of the College-Bred:

“Of what use is a college training? We who have had it seldom hear the question raised — we might be a little nonplussed to answer it offhand. A certain amount of meditation has brought me to this as the pithiest reply which I myself can give: The best claim that a college education can possibly make on your respect, the best thing it can aspire to accomplish for you, is this: that it should help you to know a good man when you see him. This is as true of women’s as of men’s colleges; but that it is neither a joke nor a one-sided abstraction I shall now endeavor to show.”

What Do We Do?

“We know how to say: ‘Cicero says thus; such are the morals of Plato; these are the very words of Aristotle.’ But what do we say ourselves? How do we judge? What do we do? A parrot could well say as much.” (I:25, 121, Frame)

 

Social Dexterity

“It is a very useful knowledge, this knowledge of social dexterity. Like grace and beauty, it acts as a moderator at the fist approaches of sociability and familiarity, and consequently opens the door for us to learning by the examples of others, and to bringing forth and displaying our own example, if it has anything instructive and communicable about it.” (I:13, 33, Frame)

Shooting All Day

“I see some who study and comment on their almanacs and cite their authority in current events. With all they say, they necessarily tell both truth and falsehood. For who is there who, shooting all day, will not sometime hit the mark? [Cicero] I think none the better of them to see them sometimes happen to hit the truth; there would be more certainty in it, if it were the rule and the truth that they always lied. Besides, no one keeps a record of their mistakes, inasmuch as these are ordinary and numberless; and their correct divinations are made much of because they are rare, incredible, and prodigious. In this way Diagoras, who was surnamed the Atheist, replied to the man in Samothrace, who, showing him in the temple many votive offerings and tables of those who have escaped shipwreck, said to him: ‘Well, you who think that the gods care nothing about human affairs, what do you say about so many men saved by their grace?’ ‘This is how it happens,’ Diagoras answered. ‘Those who were drowned, in much greater number, are not portrayed here.'” (I:11, 29, Frame)