seem to these masses that education for the greatest number of men was only a means to the earthly bliss of the few: the 'greatest possible expansion of education' so enfeebles education that it can no longer confer privileges or inspire respect. The most general form of culture is simply barbarism. But I do not wish to interrupt your discussion."
The companion continued: "There are yet other reasons, besides this beloved economical dogma, for the expansion of education that is being striven after so valiantly everywhere. In some countries the fear of religious oppression is so general, and the dread of its results so marked, that people in all classes of society long for culture and eagerly absorb those elements of it which are supposed to scatter the religious instincts. Elsewhere the State, in its turn, strives here and there for its own preservation, after the greatest possible expansion of education, because it always feels strong enough to bring the most determined emancipation, resulting from culture, under its yoke, and readily approves of everything which tends to extend culture, provided that it be of service to its officials or soldiers, but in the main to itself, in its competition with other nations. In this case, the foundations of a State must be sufficiently broad and firm to constitute a fitting counterpart to the complicated arches of culture which it supports, just as in the first case the traces of some former religious tyranny must still be felt for a people to be driven to such desperate remedies. Thus, wherever I hear the masses raise the cry for an expansion of education, I am wont to ask myself whether it is stimulated by a greedy lust of gain and property, by the memory of a former religious persecution, or by the prudent egotism of the State itself.
"On the other hand, it seemed to me that there was yet another tendency, not so clamorous, perhaps, but quite as forcible, which, hailing from various quarters, was animated by a different desire, – the desire to minimise and weaken education.
"In all cultivated circles people are in the habit of whispering to one another words something after this style: that it is a general fact that, owing to the present frantic exploitation of the scholar in the service of his science, his education becomes every day more accidental and more uncertain. For the study of science has been extended to such interminable lengths that he who, though not exceptionally gifted, yet possesses fair abilities, will need to devote himself exclusively to one branch and ignore all others if he ever wish to achieve anything in his work. Should he then elevate himself above the herd by means of his speciality, he still remains one of them in regard to all else, – that is to say, in regard to all the most important things in life. Thus, a specialist in science gets to resemble nothing so much as a factory workman who spends his whole life in turning one particular screw or handle on a certain instrument or machine, at which occupation he acquires the most consummate skill. In Germany, where we know how to drape such painful facts with the glorious garments of fancy, this narrow specialisation on the part of our learned men is even admired, and their ever greater deviation from the path of true culture is regarded as a moral phenomenon. 'Fidelity in small things,' 'dogged faithfulness,' become expressions of highest eulogy, and the lack of culture outside the speciality is flaunted abroad as a sign of noble sufficiency.
"For centuries it has been an understood thing that one alluded to scholars alone when one spoke of cultured men; but experience tells us that it would be difficult to find any necessary relation between the two classes to-day. For at present the exploitation of a man for the purpose of science is accepted everywhere without the slightest scruple. Who still ventures to ask, What may be the value of a science which consumes its minions in this vampire fashion? The division of labour in science is practically struggling towards the same goal which religions in certain parts of the world are consciously striving after, – that is to say, towards the decrease and even the destruction of learning. That, however, which, in the case of certain religions, is a perfectly justifiable aim, both in regard to their origin and their history, can only amount to self-immolation when transferred to the realm of science. In all matters of a general and serious nature, and above all, in regard to the highest philosophical problems, we have now already reached a point at which the scientific man, as such, is no longer allowed to speak. On the other hand, that adhesive and tenacious stratum which has now filled up the interstices between the sciences – Journalism – believes it has a mission to fulfil here, and this it does, according to its own particular lights – that is to say, as its name implies, after the fashion of a day-labourer.
"It is precisely in journalism that the two tendencies combine and become one. The expansion and the diminution of education here join hands. The newspaper actually steps into the place of culture, and he who, even as a scholar, wishes to voice any claim for education, must avail himself of this viscous stratum of communication which cements the seams between all forms of life, all classes, all arts, and all sciences, and which is as firm and reliable as news paper is, as a rule. In the newspaper the peculiar educational aims of the present culminate, just as the journalist, the servant of the moment, has stepped into the place of the genius, of the leader for all time, of the deliverer from the tyranny of the moment. Now, tell me, distinguished master, what hopes could I still have in a struggle against the general topsy-turvification of all genuine aims for education; with what courage can I, a single teacher, step forward, when I know that the moment any seeds of real culture are sown, they will be mercilessly crushed by the roller of this pseudo-culture? Imagine how useless the most energetic work on the part of the individual teacher must be, who would fain lead a pupil back into the distant and evasive Hellenic world and to the real home of culture, when in less than an hour, that same pupil will have recourse to a newspaper, the latest novel, or one of those learned books, the very style of which already bears the revolting impress of modern barbaric culture – "
"Now, silence a minute!" interjected the philosopher in a strong and sympathetic voice. "I understand you now, and ought never to have spoken so crossly to you. You are altogether right, save in your despair. I shall now proceed to say a few words of consolation."
Конец ознакомительного фрагмента.
Текст предоставлен ООО «ЛитРес».
Прочитайте эту книгу целиком, купив полную легальную версию на ЛитРес.
Безопасно оплатить книгу можно банковской картой Visa, MasterCard, Maestro, со счета мобильного телефона, с платежного терминала, в салоне МТС или Связной, через PayPal, WebMoney, Яндекс.Деньги, QIWI Кошелек, бонусными картами или другим удобным Вам способом.
