That, however, is something of a digression. The intelligent inquirer who has squared his initially materialistic system of morals with the problems arising out of the necessity of sustaining pride and preference, is then invited to explore an adjacent thicket of this tortuous subject. It is, we hold, of supreme importance in our state to sustain in all our citizens, women as well as men, a sense of personal independence and responsibility. Particularly is this the case with mothers. An illiterate mother means a backward child, a downtrodden mother bears a dishonest man, an unwilling mother may even hate her children. Slaves and brutes are the sexes where women are slaves. The line of thought we are following out in these papers necessarily attaches distinctive importance to the woman as mother. Our system of morals, therefore, has to make it worth while and honourable to be a mother; it is particularly undesirable that it should be held to be right for a woman of exceptional charm or exceptional cleverness to evade motherhood, unless, perhaps, to become a teacher. A woman evading her high calling, must not be conceded the same claim upon men’s toil and service as the mother-woman; more particularly Lady Greensleeves must not flaunt it over the housewife. And here also comes the question of the quality of jealousy, whether being wife of a man and mother of his children does not almost necessarily give a woman a feeling of exclusive possession in him, and whether, therefore, if we are earnest in our determination not to debase her, our last shred of polygamy does not vanish. From first to last, of course, it has been assumed that a prolific polygamy alone can be intended, for long before we have plumbed the bottom of the human heart we shall know enough to imagine what the ugly and pointless consequences of permitting sterile polygamy must be.
Then into all this tangle, whether as a light or an added confusion it is hard to say, comes the fact that while we are ever apt to talk of what “a woman” feels and what “a man” will do, and so contrive our code, there is, indeed, no such woman and no such man, but a vast variety of temperaments and dispositions, monadic, dyadic, and polymeric souls, and this sort of heart and brain and that. It is only the young fool and the brooding mattoid who believe in a special separate science of “women,” there are all sorts of people, and some of each sort are women and some are men. With every stage in educational development people become more varied, or, at least, more conscious of their variety, more sensitively insistent upon the claim of their individualities over any general rules. Among the peasants of a countryside one may hope to order homogeneous lives, but not among the people of the coming state. It is well to sustain a home, it is noble to be a good mother, and splendid to bear children well and train them well, but we shall get no valid rules until we see clearly that life has other ways by which the future may be served. There are laws to be made and altered, there are roads and bridges to be built, figuratively and really; there is not only a succession of flesh and blood but of thought that is going on for ever. To write a fruitful book or improve a widely used machine is just as much paternity as begetting a son.
The last temporary raft of a logical moral code goes to pieces at this, and its separated spars float here and there. So I will confess they float at present in my mind. I have no System – I wish I had – and I never encountered a system or any universal doctrine of sexual conduct that did not seem to me to be reached by clinging tight to one or two of these dissevered spars and letting the rest drift disregarded, making a law for A, B, and C, and pretending that E and F are out of the question. That motherhood is a great and noble occupation for a good woman, and not to be lightly undertaken, is a manifest thing, and so also that to beget children and see them full grown in the world is the common triumph of life, as inconsequence is its common failure. That to live for pleasure is not only wickedness but folly, seems easy to admit, and equally foolish, as Saint Paul has intimated, must it be to waste a life of nervous energy in fighting down beyond a natural minimum our natural desires. That we must pitch our lives just as much as we can in the heroic key, and hem and control mere lasciviousness as it were a sort of leprosy of the soul, seems fairly certain. And all that love-making which involves lies, all sham heroics and shining snares, assuredly must go out of a higher order of social being, for here more than anywhere lying is the poison of life. But between these data there are great interrogative blanks no generalization will fill – cases, situations, temperaments. Each life, it seems to me, in that intelligent, conscious, social state to which the world is coming, must square itself to these things in its own way, and fill in the details of its individual moral code according to its needs. So it seems, at least, to one limited thinker.
To be frank, upon that common ground of decent behaviour, pride and self-respect, health and the heroic habit of thinking, we need for ourselves not so much rules as wisdom, and for others not, indeed, a foolish and indiscriminate toleration but at least patience, arrests of judgment, and the honest endeavour to understand. Now to help the imagination in these judgments, to enlarge and interpret experience, is most certainly one of the functions of literature. A good biography may give facts of infinite suggestion, and the great multitude of novels at present are, in fact, experiments in the science of this central field of human action, experiments in the “way of looking at” various cases and situations. They may be very misleading experiments, it is true, done with adulterated substances, dangerous chemicals, dirty flasks and unsound balances; but that is a question of their quality and not of their nature, they are experiments for all that. A good novel may become a very potent and convincing experiment indeed. Books in these matters are often so much quieter and cooler as counsellors than friends. And there, in truth, is my whole mind in this matter.
Meanwhile, as we work each one to solve his own problems, the young people are growing up about us.
§ 2
How do the young people arrive at knowledge and at their interpretation of these things? Let us for a few moments at least, put pretence and claptrap aside, and recall our own youth. Let us recognize that this complex initiation is always a very shy and secret process, beyond the range of parent and guardian. The prying type of schoolmaster or schoolmistress only drives the thing deeper, and, at the worst, blunders with a hideous suggestiveness. It is almost an instinct, a part of the natural modesty of the growing young, to hide all that is fermenting in the mind from authoritative older people. It would not be difficult to find a biological reason for that. The growing mind advances slowly, intermittently, with long pauses and sudden panics, that is the law of its progress; it feels its way through three main agencies, firstly, observation, secondly, tentative, confidential talk with unauthoritative and trusted friends, and thirdly, books. In the present epoch observation declines relatively to books; books and pictures, these dumb impersonal initiators, play a larger and a larger part in this great awakening. Perhaps for all but the children of the urban poor, the furtive talk also declines and is delayed; a most desirable thing in a civilizing process that finds great advantage in putting off adolescence and prolonging the average life.
Now the furtive talk is largely beyond our control, only by improving the general texture of our communal life can we effectually improve the quality of that. But we may bear in mind that factor of observation, and give it a casting vote in any decision upon public decency. That is all too often forgotten. Before Broadbeam, the popular humorist, for example, flashes his glittering rapier upon the County Council for suppressing some vulgar obscenity in the music-halls, or tickles the ribs of a Vigilance Association for its care of our hoardings, he should do his best to imagine the mental process of some nice boy or girl he knows, “taking it in.” To come outright to the essential matter of this paper, we are all too careless of the quality of the stuff that reaches the eyes and ears of our children. It is not that the stuff is knowledge, but that it is knowledge in the basest and vulgarest colourings, knowledge without the antiseptic quality of heroic interpretation, debased, suggestive, diseased and contagious knowledge.
How the sexual consciousness of a great proportion of our young people is being awakened, the curious reader may see for himself if he will expend a few pennies weekly for a month or so upon the halfpenny or penny “comic” papers which are bought so eagerly by boys. They begin upon the facts of sex as affairs of nodding and winking, of artful innuendo and scuffles in the dark. The earnest efforts of Broadbeam’s minor kindred to knock the nonsense out of even younger people may be heard at almost any pantomime. The Lord Chamberlain’s attempts to stem the tide amaze the English Judges. No scheme for making the best of human lives can ignore this system of influences.
What could be done in a sanely ordered state to suppress this sort of thing?
There immediately arises the question whether we are to limit art and literature to the sphere permissible to the growing youth and “young person.” So far as shop windows, bookstalls, and hoardings go, so far as all general publicity goes, I would submit the answer is Yes. I am on the side of the Puritans here, unhesitatingly. But our adults must not walk in mental leading strings, and were this world an adult world I doubt if there is anything I would not regard as fit to print and publish. But cannot we contrive that our adult literature shall be as free as air while the literature and art of the young is sanely expurgated?
There is in this matter a conceivable way, and as it is the principal business of these papers to point out and discuss such ways, it may be given here. It will be put, as for the sake of compact suggestion so much of these papers is put, in the form of a concrete suggestion, a sample suggestion as it were. This way, then, is to make a definition of what is undesirable matter for the minds of young people, and to make that cover as much suggestive indecency and coarseness as possible, to cover everything, indeed, that is not virginibus puerisque, and to call this matter by some reasonably inoffensive adjective, “adult,” for example. One might speak of “adult” art, “adult” literature, and “adult” science, and the report of all proceedings under certain specified laws could be declared “adult” matter. In the old times there was an excellent system of putting “adult” matter into Latin, and for many reasons one regrets that Latin. But there is a rough practical equivalent to putting “adult” matter into Latin even now. It depends upon the fact that very few young people of the age we wish to protect, unless they are the children of the imbecile rich, have the spending of large sums of money. Consequently, it is only necessary to state a high minimum price for periodicals and books containing “adult” matter or “adult” illustrations, and to prosecute everything below that limit, in order to shut the flood-gates upon any torrent of over-stimulating and debasing suggestions there may be flowing now. It should be more clearly recognized in our prosecutions for obscenity, for example, that the gravity of the offence is entirely dependent upon the accessibility of the offensive matter to the young. The application of the same method to the music-hall, the lecture-theatre, and the shelves of the public library, and to several other sources of suggestion would not be impossible. If the manager of a theatre saw fit to produce “adult” matter without excluding people under the age of eighteen, let us say, he would have to take his chance, and it would be a good one, of a prosecution. This latter expedient is less novel than the former, and it finds a sort of precedent in the legislative restriction of the sale of drink to children and the protection of children’s morals under specific unfavourable circumstances.
There is already a pretty lively sense in our English-speaking communities of the particular respect due to the young, and it is probable that those who publish these suggestive and stimulating prints do not fully realize the new fact in our social body, that the whole mass of the young now not only read but buy reading matter. The last thirty or forty years have established absolutely new relations for our children in this direction. Legislation against free art and free writing is, and one hopes always will be, intensely repugnant to our peoples. But legislation which laid stress not on the indecorum but on the accessibility to the young, which hammered with every clause upon that note, is an altogether different matter. We want to make the pantomime writer, the proprietor of the penny “comic,” the billsticker, and the music-hall artist extremely careful, punctiliously clean, but we do not want, for example, to pester Mr. Thomas Hardy.
Yet there is danger in all this. The suppression of premature and base suggestions must not overleap itself and suppress either mature thought (which has been given its hemlock not once but many times on this particular pretext) or the destruction of necessary common knowledge. If we begin to hunt for suggestion and indecency it may be urged we shall end by driving all these things underground. Youth comes to adult life now between two dangers, vice, which has always threatened it, and morbid virtue, which would turn the very heart of life to ugliness and shame. How are we, or to come closer to the point, how is the average juryman going to distinguish between these three things; between advisable knowledge and corruptingly presented knowledge, and unnecessary and undesirable knowledge? In practice, under the laws I have sketched, it is quite probable the evil would flourish extremely, and necessary information would be ruthlessly suppressed. Many of our present laws and provisions for public decency do work in that manner. The errand-boy may not look at the Venus de Medici, but he can cram his mind with the lore of how “nobs” run after ballet girls, and why Lady X locked the door. One can only plead here, as everywhere, no law, no succinct statement can save us without wisdom, a growing general wisdom and conscience, coming into the detailed administration of whatever law the general purpose has made.
Beside our project for law and the state, it is evident there is scope for the individual. Certain people are in a position of exceptional responsibility. The Newsagents, for example, constitute a fairly strong trade organization, and it would be easy for them to think of the boy with a penny just a little more than they do. Unfortunately such instances as we have had of voluntary censorship will qualify the reader’s assent to this proposition. Another objection may be urged to this distinction between “adult” and general matter, and that is the possibility that what is marked off and forbidden becomes mysterious and attractive. One has to reckon with that. Everywhere in this field one must go wisely or fail. But what is here proposed is not so much the suppression of information as of a certain manner of presenting information, and our intention is at the most delay, and to give the wholesome aspect first.
Let us leave nothing doubtful upon one point; the suppression of stimulus must not mean the suppression of knowledge. There are things that young people should know, and know fully before they are involved in the central drama of life, in the serious business of love. There should be no horrifying surprises. Sane, clear, matter-of-fact books setting forth the broad facts of health and life, the existence of certain dangers, should come their way. In this matter books, I would insist, have a supreme value. The printed word may be such a quiet counsellor. It is so impersonal. It can have no conceivable personal reaction with the reader. It does not watch its reader’s face, it is itself unobtrusively unabashed and safer than any priest. The power of the book, the possible function of the book in the modern state is still but imperfectly understood. It need not be, it ought not, I think, to be, a book specifically on what one calls delicate questions, that would be throwing them up in just the way one does not want them thrown up; it should be a sort of rationalized and not too technical handbook of physiological instruction in the College Library – or at home. Naturally, it would begin with muscular physiology, with digestion, and so on. Other matters would come in their due place and proportion. From first to last it would have all that need be known. There is a natural and right curiosity on these matters, until we chase it underground.
Restriction alone is not half this business. It is inherent in the purpose of things that these young people should awaken sexually, and in some manner and somewhere that awakening must come. To ensure they do not awaken too soon or in a fetid atmosphere among ugly surroundings is not enough. They cannot awaken in a void. An ignorance kept beyond nature may corrupt into ugly secrecies, into morose and sinister seclusions, worse than the evils we have suppressed. Let them awaken as their day comes, in a sweet, large room. The true antiseptic of the soul is not ignorance, but a touch of the heroic in the heart and in the imagination. Pride has saved more men than piety, and even misconduct loses something of its evil if it is conceived upon generous lines. There lurks a capacity for heroic response in all youth, even in contaminated youth. Before five-and-twenty, at any rate, we were all sentimentalists at heart.
And the way to bring out these responses?
Assuredly it is not by sermons on Purity to Men Only and by nasty little pamphlets of pseudo-medical and highly alarming information stuffed into clean young hands [Footnote: See Clouston’s Mental Diseases, fifth edition, p. 535, for insanity caused by these pamphlets; see also p. 591 et seq. for “adolescent” literature.] – ultra “adult” that stuff should be – but in the drum and trumpet style the thing should be done. There is a mass of fine literature to-day wherein love shines clean and noble. There is art telling fine stories. There is a possibility in the Theatre. Probably the average of the theatre-goer is under rather than over twenty-two. Literature, the drama, art; that is the sort of food upon which the young imagination grows stout and tall. There is the literature and art of youth that may or may not be part of the greater literature of life, and upon this mainly we must depend when our children pass from us into these privacies, these dreams and inquiries that will make them men and women. See the right stuff is near them and the wrong stuff as far as possible away, chase cad and quack together, and for the rest, in this matter —leave them alone.
IX. THE ORGANIZATION OF THE HIGHER EDUCATION
When we digressed to the general question of the political, social, and moral atmosphere in which the English-speaking citizen develops, we left the formal education of the average child, whose development threads through these papers and holds them together, at about the age of fifteen and at the end of the process of Schooling. We have now to carry on that development to adult citizenship. It is integral in the New Republican idea that the process of Schooling, which is the common atrium to all public service, should be fairly uniform throughout the social body, that although the average upper-class child may have all the advantages his conceivably better mental inheritance, his better home conditions, and his better paid and less overworked teachers may give him, there shall be no disadvantages imposed upon the child of any class, there shall be no burking of the intellectual education for any purpose whatever. To keep poor wretches in serfdom on the land by depriving them of all but the most rudimentary literary education, as a very considerable element in the new Nature Study Movement certainly intends, is altogether antagonistic to New Republican ideas, and there must be no weeding out of capable and high-minded teachers by filtering them through grotesque and dishonouring religious tests – dishonouring because compulsory, whatever the real faith of the teacher may be. And at the end of the Schooling period there must begin a process of sorting in the mass of the national youth – as far as possible, regardless of their social origins – that will go on throughout life. For the competition of public service must constitute the Battle for Existence in the civilized state. All-round inferiority in school life – failure not simply at this or that or at the total result (which, indeed, may be due very often to the lopsidedness of exceptional gifts) but failure all along the line – is a mark of essential inferiority. A certain proportion of boys and girls will have shown this inferiority, will have done little with any of their chances in or out of school during their school life, and these – when they are poorer-class children – will very naturally drop out of the educational process at this stage and pass into employment suited to their capacity, employment which should not carry with it any considerable possibility of prolific marriage. A really well-contrived leaving-school examination – and it must be remembered that the theory and science of examinations scarcely exists as yet – an examination which would take account of athletic development and moral influence (let us say provisionally by the vote of fellow-pupils) and which would be so contrived as to make specially high quality in one department as good as all-round worth – could effect this first classification. It would throw out the worst of the duffers and fools and louts all along the social scale. What is to become of the rejected of the upper and wealthy class is, I admit, a difficult problem as things are to-day. At present they carry a loutish ingredient to the public schools, to the Army, to Oxford and Cambridge, and it is open to question whether it would not be well to set aside one public school, one especially costly university, and one gentlemen’s regiment of an attractively smart type, into which this mass of expensive slackness might be drained along a channel of specially high fees, low standards, and agreeable social conditions. That, however, is a quite subsidiary question in this discussion. A day may come, as I have already suggested, when it will be considered as reasonable to insist upon a minimum mental qualification for the administration of property as for any other form of power in the state. Pride and their many advantages – of which one is quite conceivably an average essential superiority – will probably ensure a satisfactory result from the Schooling process in the case of a much greater proportion of better-class than of lower-class boys and girls. [Footnote: In most big public schools, I am told, there is a system of superannuation about sixteen, but I know nothing of the provision for those who are weeded out.]
From the mass who show a satisfactory result at the end of the Schooling process, the functional manhood and womanhood of our peoples have to be developed, and we have now to discuss the nature of the second phase of education, the phase that should be the mental parallel and accompaniment of physical adolescence in all the citizens who are to count for strength in the state. There is a break in the whole development of the human being at this age, and it may very well be paralleled by a break in methods and subjects of instruction. In Great Britain, in the case of the wealthier classes, schooling and puerile discipline is prolonged altogether too far, largely through the gross incapacity of our secondary teachers. These men are unable, boring away day after day, week after week, year after year, with vain repetitions, imbecile breaks and new beginnings, through all the vast period from eleven or twelve until twenty, to achieve that mastery of Latin and Greek which was once the necessary preliminary to education, and which has become at last, through the secular decline in scholastic energy and capacity due to the withdrawal of interest in these studies, the unattainable educational ideal. These classical pedagogues, however, carry the thing up to three or four and twenty in the Universities – though it is inconceivable that any language spoken since the antediluvian age of leisure, can need more than ten years to learn – and if they could keep the men until forty or fifty they would still be fumbling away at the keys to the room that was ransacked long ago. But with educated men as teachers and practical handbooks to help, and practical examiners to guide them, there is no reason whatever why the great mass of the linguistic training of the citizen, in the use of his own and any other necessary language, should not be done for good and all by fourteen, why he should not have a fairly complete mastery of form and quantity through mathematical training and drawing, and why the way should not be clear and immediate for the development of that adult mental edifice of which this is the foundation.
By fourteen the power of abstract reasoning and of an analytical treatment of things is in existence, the learner is now less to be moulded and more to be guided than he was. We want now to give this mind we have established, the most stimulating and invigorating training we can, we want to give it a sane coherent view of our knowledge of the universe in relation to itself, and we want to equip it for its own special work in the world. How, on the basis of the Schooling we have predicated, are these ends to be attained?
Now let us first have it perfectly clear that this second stage in development lies no more completely within the idea of College than the former lay completely within the idea of School. In the general discussion of these things we are constantly faced by the parallel error to that we have tried to dissipate in regard to schools, the error that the Professor and his Lecture and (in the case of experimental sciences) his Laboratory make, or can make, the man, just precisely in the same way that the Schoolmaster or Schoolmistress is supposed to be omnipotent in the education of the boy or girl. And, unhappily, the Professor, unless he is a man of quite exceptional mental power for a Professor, shares this groundless opinion. The Schoolmaster is under-educated in regard to his work, and incapable of doing it neatly; the Professor is too often over-specialized and incapable of forming an intelligent, modest idea of his place in education; and the same consequence flows from the defect of either, an attempt to use an improperly large portion of the learner’s time and energy. Over-direction, and what one may call intellectual sectarianism, are faults from which few College courses are free to-day. The Professor stands between his students and books, he says in lectures in his own way what had far better be left for other men’s books to tell, he teaches his beliefs without a court of appeal. Students are kept writing up their notes of his not very brilliant impromptus, and familiarizing themselves with his mental constitution instead of the subject of study. They get no training in the use of books as sources of knowledge and ideas, albeit such a training is one of the most necessary of all acquisitions for an efficient citizen, and whatever discussion the modern student indulges in is all too often treated rather as presumption to be discouraged than as the most necessary and hopeful of mental processes. Our Universities and Colleges are still but imperfectly aware of the recent invention of the Printed Book; and its intelligent use in this stage of education has made little or no headway against their venerable traditions. That things are only understood by being turned over in the mind and looked at from various points of view is, of course, altogether too modern a conception for our educationists. At the London Royal College of Science, for example, which is an exceptionally new and efficient College, there is no properly organized escape from the orthodoxy of the lecture-theatre, no circulating library whatever available to the students, no library, that is, which will ensure a copious supply and exchange of the best books on each subject, and, consequently, even to look up an original paper that has been quoted or discussed, involves an expenditure of time that is practically prohibitive of the thing as a general practice. [Footnote: There are three very fine libraries in the adjacent South Kensington Museum, especially available to students, but, like almost all existing libraries, they are managed in most respects on lines conceived when a copy of a book was an almost unique thing made specially by the copyist’s hand. However much a book is in demand, however cheap its price of publication may be, no library in England, unless it is a modern subscription library, ever gets duplicate copies. This is the cause of the dearness of serious books; they are bought as rarities, and have to be sold in the same spirit. But when libraries learn to buy by the dozen and the hundred, there is no reason why the sort of book now published at 10s. 6d. should not be sold at a shilling from the beginning.] The Professors, being busy and important men, lecture from their particular standpoints, and having lectured, bolt; there is no provision whatever for the intelligent discussion of knotty points, and the only way to get it is to buttonhole a demonstrator and induce him to neglect his task of supervising prescribed “practical” work in favour of educational talk. Let us, therefore, in view of this state of affairs, deal with the general question how a branch of thought and knowledge may be most beneficially studied under modern conditions, before discussing the more particular question what subjects should or should not be undertaken.