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Leader (1850-1860), 28th June 1851, Edition Country of 2, Page 13

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      Social Reform. Ii. "The Difficulty." To ...

      I am not surprised that the legislative classes , the " upper , " the " aristocratic , " the well-born , the rich classes , should be inclined to restrict the utterance of truth when they see what a poor hand their representatives make of government , although commanding the enormous resources of England ; I am not surprised that the m iddle class , who are trained to habits of conformity , in theology , in political doctrine , in manners , in resp ectability of appearance , should maintain the tule of not speaking straight out ; but I am surprised that any class in the vast body of the People should fall in with that effeminate custom . The strength

      of the People lies in great facts . Their means of life have been bated down to bare necessity , with no marg in left formanoeuvring ordisguise . Theirperemptory wants , their vast numbers , their overwhelming physical power , the plainest instincts of consciencethese are the things in which the strength of the people lies ; and any paltering with language concerning these things must abate the strength which consists of such elements . By speaking straight out , I do not mean violent and extreme language ; such language may often conceal the truth as much or more than moderate language .

      But I have more than once been stopped when I have alluded to facts , by the objection that "it would not be politic to say so . " I have seen distrust expressed when a respected colleague spoke plainly about the immensely diminished numbers of the organized Chartist body ; I have heard " the aristocracy" described as " tyrants , " in language that might have painted the old Norman conquerors of England , but has no applicability to the generally well-intentioned gentlemen of our day : in all of which there is a shrinking or wandering from truth that can only enfeeble the strength inherent in the body of the People . A small fraction

      of society , like a party of thieves , may gain something by falsehood and pretence , because it may acquire a gain at the expense of others . But a whole nation cannot gain by any fraud or pretence , since it can only filch from itself . Unless , indeed , it were to war upon some other nation ; but we are not talking of that at present . In a ship at sea , a few dishonest men might gain more than their share out of the stores by fraud or stealing ; but fraud or stealing could not augment the amount for the whole body , nor secure a better oeconomy during the voyage . The best thing that could happen for the whole People , if it were possible , would be , that its great

      wants , its resources , the purpose in the mind of all , should lie perfectly naked , open to the sight of all . If you could possibly spread before the sight of any one man of average honesty and intelligence , whatever class you might select him from , the spectacle of the immense number of the working-classes , undergoing the hardships which they actually endure , the lands lying idle or half idle , the wealth wasted in useless" enterprises—if you could present to his sight , at the same time , the feelings of those who suffer : the desire of truth among

      the many who are now studying politics , oeco-Jiomy , legislation ; the kindly disposition which animates all , and which always comes forth in answer to a direct appeal—if you could show him all these things , which we know to lie around us , he would see at once how that country could best be served , by showing the same spectacle to each one of its sons , and enabling all to act in concert . And the next best thing to such a survey , is as faithful a confession of our knowledge and purpose , of our wants and wishes , as we can declare .

      I have been told— " You must not say such and such a thing , or we shall not seem eo strong in the eyes of our opponents . " I reply , that I wish to be as strong as the facts ; there is no necessity stronger than the hunger of a multitude , no strength greater than that of the whole , nothing more irresistible than the simple fact . I have been told— "You must not say that , or the People will take offence . " There is but little validity in that caution , when urged against a sincere

      utteras they have the aspect of sincerity , we must equally encourage and protect those who utter what we believe to be the reverse of true . We who have faith in Democratic and Social principles , cannot but hail the explicit declaration of opposite arguments , not only because free discussion promotes truth , but most immediately because a thorough venting of doubts and apprehensions often converts a frightened opponent into a friend ; an argument which looked formidable whilst it was reserved is turned into anew contribution for the doctrine at which it was levelled .

      There is another point in this apology for plain truth , which I would urge upon the attention of those who aspire to be the servants of the People . It was with amazement that I heard a man of the People declare " self-interest , " or selfishness , to be the most powerful motive of action ; but I am convinced that the hasty assertion was immediately reconsidered by the friend who made it . It is true that in minds greatly narrowed or enfeebled , selfishness may remain the strongest motive ; but natures which retain their original faculties , are governed far more powerfully by motives which sophistry alone can call selfish—the impulse to action without

      expectation of self-reflected advantages , the affections , the instinctive desire for goodness because it is goodness . Perhaps the training of our day falls short in the full development of these powers , because you cannot cultivate them by any utilitarian process ; you cannot teach people to love by calculating the advantages which will accrue to those who are loved in turn , nor can you render men chivalrous by any estimate of profits . Those qualities can only be cultivated directly , for their own sakes , or rather for the sake of the things to which they tend , and which

      are out of ourselves . It is not the less true that when we have bred a generation to be selfish , calculating , and unchivalrous , we find ourselves cut off from powers with which nature endowed us ; that manliness loses its hold on man , love loses its trust and possesses no certainty of allegiance , the nation ceases to be national . If we would recover our powers we must again put our trust in noble motives ; and to have that trust we must ourselves value those things which are good , generous , and chivalrous , not because they bring us advantage , but because they are good in themselves .

      This has been a more abstract letter than workingmen are , said to like . I do not believe in any reluctance on their part to examine the elements of political and social movement . It may be that I cannot command the expression which would most powerfully set this matter before them ; but I know that many of them , like yourself ? jyill lend me their thoughts while I urge them to consider how much of a nation ' s progress must depend , not only on honest intent and good-will—they lie at the bottom of every human heart—but upon the high standard of faith and chivalry maintained among its servants . When , a country has had a living chivalry , that chivalry has always elected the governors ; in England it is among the working-classes that we must seek the chivalry of our day . Ever your friend , Thornton Hunt .

      ance . It is true that the People have at times shown an impatience at avowals contrary to the popular feeling : but I have usually found , that any large number of men will readily respond to the declaration of opinions , even implying opposition or censure of thomselves , if the declaration was untainted by levity or arrogance . I think this impatience at unwelcome truth is limited to a comparatively few ; but I do think that the great body of the People lias not done its duty in standing by sincerity of utterance on the one simple ground , that it is the channel to truth .

      We are victims to a confusion of idens ; wo aro too apt to require that a speaker shall say that , and only that , which we recognize as " the true . " Such a requirement would be just on our part , if we ourselves had attained to a final knowledge of absolute truth ; but until wo have done that , what wo believe to bo true will differ in Borne degree from that which in more true—in other words , what is more truo will differ from that which we have hitherto taken for the true . Our only chance of attaining the more true , thon , is by encouraging every man to say that which is in him ; by protecting him while he says it , o veil against our own aroused prejudices . To do that thoroughly and heartily , equally for all men , ho long

      June 28, 1851.] &$( 3ltabtv. 609

      June 28 , 1851 . ] & $ ( 3 LtabtV . 609

      " Definitions."— Language: Gold-Leaf To ...

      " Definitions . "— Language : Gold-leaf to blazon our knowledge and cover our ignorance . Shop : The bellows of the industrial organ , the blower of which is paid better than the artist who executes the composition . Napoleon : A false son of the ltepublic , who murdered his mother to gain possession of her estate . Civilization : The immense , and yet uncrossed bridge , from barbarous to rational society , on which the trustees take fresh toll at every few steps . Monk : A man who commits himself to prison for being religious . Tobacco : A dried leaf that must soon fall . Duel : A lion ' s skin for asses , and an ass ' s skin for lions . Amusement : A flower-garden surrounding a

      factory . Character : The only personal property which everybody looks after for you . Competition : The devil ' s whisper of " common sense " to foolish man . Bank : A gilt barge on the river Credit , in which grandeea are carried forward by the labour of the horses on the towing-paths . Clock : A dog wo keep to bark at us . Marriage : A " State Lottery" not put down . Woman : A gold coin , which educators plate over with silver . Family : A forcing-frame for the growth of respectable selfishness . Faith : Something soft wrapped round the heart of Man to keep it from being broken on its journey . Charity : The remorse of selfishness . Hook : A teacher who has sometimes grown into a tyrant . Toleration : The generosity of

      doing nothing . Power : An intoxicating drink which we like to see poured out to other people in dramglasses , but to ourselves in a tumbler . Opinion : An adventurer who always Btartt * as a beggar , and often ends an a king . Poetry : The aroma of Truth . Pauper : A stone to pave the court-yards of the rich . Policeman : A fox-hound in the pack of a ' squire , who dutifully keeps up the breed of foxes . Wages .- Food for cows between milking-times . Palace : Tho confessional in which a J ' ooplo confides its weakness to an Individual . Commerce : Tho Robin Hood of respectability , who takea from tho poor to give to the rich . — From Wallbridgo I Mini ' b Council of Four : a Game at " Definitions ; '' new edition .

      Ictmatttrt.

      ICtmatttrt .

      Critics Are Not The Legislators, But The...

      Critics are not the legislators , but the judges and police of literature . They do not make laws—they interpret and try to enforce them .. —Edinburgh Review .

      No One Can Reasonably Complain That Ther...

      No one can reasonably complain that there are not enough books published ; the supply inordinately surpasses any demand ; and yet , in spite of the prodigality of the Row there are certain wants of bookbuyers rarely responded to . We have costly books and cheap books ; but we are deficient in serious books , such as abound in Germany , France , and America—books shunned by the Row because they would not " pay . " A sufficient reason , doubtless : but why will they not pay ?

      Because of the Taxes on Knowledge ! There is a limited public for philosophic works , a limited public for archaeological works , a limited public for sesthetical works ; in Germany , France , and America , books are published without loss , nay , even with a small profit , which , addressing their own peculiar public , confer a lasting benefit on the nation , but which , in this country , would only see the light at the cost of a large sum to the publisher .

      Persons have expressed their surprise at America reproducing , in careful translations , the abstruse metaphysics and theology of Germany ; but there are no paper and advertisement duties in America to enhance the cost of production above what may be reasonably expected in return . Remove the oppressive Taxes on Knowledge , and England will be enriched with many works now dependent on the purses of liberal patrons for seeing the light .

      We were reminded of this by seeing the advertisement of a translation of Auguste Comte , which an American , Mr . Gillespie , has commenced . The first part—Mathematics—is now ready . Nothing is more certain than that no Engglish publisher could venture on a work of that bulk and gravity , unless some private purse defrayed the expenses ; yet the importance of Comte ' s philosophy it is impossible to overestimate , and a translation is decidedly one of the wants of the age . In America it will pay ; England must be content to import it from

      America . The thinking public is under a large debt to Mr . John Chapman for his daring reliance on the mercantile possibility latent in serious literature , and for many works that he has issued already ; yet even he , has found himself terribly cramped , and forced to relinquish many a project because there was no chance of covering his expenses ; but if he were freed from paper and advertisement duty he could venture with some hope , where now , it would be hopeless .

      Meanwhile let us be thankful that America can afford a translation of Comte : if the work be encouraged , it will act as an admirable corrective of ^ the wishywashy metaphysics which have of late troubled many American minds ; at any rate it will get circulated here in England . While on this subject , we may assure those Correspondents who inquire respecting our promised series of articles on the Positive Philosophy , that the series ia only deferred by the inevitable necessities of journalism during session it would be impossible to find space , and wo prefer delaying their appearance till justice can be done to them .

      France Is Just Now Paying Tribute To Her...

      France is just now paying tribute to her glories . Poibbon , the great mathematician , has had a statue erected to him in Pithiviers , amidst the " intoosymoosy " of tho populace , who listened to the discourses of Hiot and Pontkcoui . ant , gaped at tho fireworks , ato and drank copiously at tho banquet , and danced wildly at the ball , with which this " solemnity " concluded- But why the fireworks i What had geometry to do with Roman candles , or tho differential calculus with Catherine-wheels ? Yet it scerriH fireworks aro indispensable to tho programme , for wo find them in the narrative- of another solemnity—that wherein tho great name of Nicholas Poushin was honoured . France has

  • Citation
    • Leader (1850-1860), June 28, 1851, page 13, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/l/issues/cld_28061851/page/13/