Weeds-1: Part One in Derfs Fountain of Youth in the Anti-Aging series
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Others attacked the institution of marriage as the fountain of social evils. With this din of opinion and debate there was a keener scrutiny of institutions and domestic life than any we had known; there was sincere protesting against existing evils, and there were changes of employment dictated by conscience. No doubt there was plentiful vaporing, and cases of backsliding might occur. Thus it was directly in the spirit and genius of the age, what happened in one instance when a church censured and threatened to excommunicate one of its members on account of the somewhat hostile part to the church which his conscience led him to take in the anti-slavery business; the threatened individual immediately excommunicated the church, in a public and formal process.
This has been several times repeated: it was excellent when it was done the first time, but of course loses all value when it is copied.
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Every project in the history of reform, no matter how violent and surprising, is good when it is the dictate of a man's genius and constitution, but very dull and suspicious when adopted from another. There is observable throughout, the contest between mechanical and spiritual methods, but with a steady tendency of the thoughtful and virtuous to a deeper belief and reliance on spiritual facts. In politics, for example, it is easy to see the progress of dissent.
The country is full of rebellion; the country is full of kings. Hands off!
A LECTURE READ BEFORE THE SOCIETY IN AMORY HALL, ON SUNDAY, MARCH 3, 1844
Hence the growth of the doctrine and of the party of Free Trade, and the willingness to try that experiment, in the face of what appear incontestable facts. I confess, the motto of the Globe newspaper is so attractive to me that I can seldom find much appetite to read what is below it in its columns: "The world is governed too much.
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The same disposition to scrutiny and dissent appeared in civil, festive, neighborly, and domestic society. A restless, prying, conscientious criticism broke out in unexpected quarters.
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Who gave me the money with which I bought my coat? Why should professional labor and that of the counting-house be paid so disproportionately to the labor of the porter and wood-sawyer? This whole business of Trade gives me to pause and think, as it constitutes false relations between men; inasmuch as I am prone to count myself relieved of any responsibility to behave well and nobly to that person whom I pay with money; whereas if I had not that commodity, I should be put on my good behavior in all companies, and man would be a benefactor to man, as being himself his only certificate that he had a right to those aids and services which each asked of the other.
Am I not defrauded of my best culture in the loss of those gymnastics which manual labor and the emergencies of poverty constitute? I begin to suspect myself to be a prisoner, though treated with all this courtesy and luxury. I pay a destructive tax in my conformity. The same insatiable criticism may be traced in the efforts for the reform of Education.
The popular education has been taxed with a want of truth and nature. It was complained that an education to things was not given. We are students of words: we are shut up in schools, and colleges, and recitation-rooms, for ten or fifteen years, and come out at last with a bag of wind, a memory of words, and do not know a thing.
We cannot use our hands, or our legs, or our eyes, or our arms. We do not know an edible root in the woods, we cannot tell our course by the stars, nor the hour of the day by the sun. It is well if we can swim and skate. We are afraid of a horse, of a cow, of a dog, of a snake, of a spider.
The Roman rule was to teach a boy nothing that he could not learn standing. The old English rule was, 'All summer in the field, and all winter in the study. The lessons of science should be experimental also. The sight of a planet through a telescope is worth all the course on astronomy; the shock of the electric spark in the elbow, outvalues all the theories; the taste of the nitrous oxide, the firing of an artificial volcano, are better than volumes of chemistry. One of the traits of the new spirit is the inquisition it fixed on our scholastic devotion to the dead languages.
The ancient languages, with great beauty of structure, contain wonderful remains of genius, which draw, and always will draw, certain like-minded men,—Greek men, and Roman men,—in all countries, to their study; but by a wonderful drowsiness of usage they had exacted the study of all men.
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Once say two centuries ago , Latin and Greek had a strict relation to all the science and culture there was in Europe, and the Mathematics had a momentary importance at some era of activity in physical science. These things became stereotyped as education, as the manner of men is. But in a hundred high schools and colleges this warfare against common-sense still goes on.
Four, or six, or ten years, the pupil is parsing Greek and Latin, and as soon as he leaves the University, as it is ludicrously styled, he shuts those books for the last time. Some thousands of young men are graduated at our colleges in this country every year, and the persons who, at forty years, still read Greek, can all be counted on your hand. I never met with ten. Four or five persons I have seen who read Plato. But is not this absurd, that the whole liberal talent of this country should be directed in its best years on studies which lead to nothing?
What was the consequence? Some intelligent persons said or thought, 'Is that Greek and Latin some spell to conjure with, and not words of reason? If the physician, the lawyer, the divine, never use it to come at their ends, I need never learn it to come at mine. Conjuring is gone out of fashion, and I will omit this conjugating, and go straight to affairs.
One tendency appears alike in the philosophical speculation and in the rudest democratical movements, through all the petulance and all the puerility, the wish, namely, to cast aside the superfluous and arrive at short methods; urged, as I suppose, by an intuition that the human spirit is equal to all emergencies, alone, and that man is more often injured than helped by the means he uses. I conceive this gradual casting off of material aids, and the indication of growing trust in the private self-supplied powers of the individual, to be the affirmative principle of the recent philosophy, and that it is feeling its own profound truth and is reaching forward at this very hour to the happiest conclusions.
Many a reformer perishes in his removal of rubbish; and that makes the offensiveness of the class. They are partial; they are not equal to the work they pretend. They lose their way; in the assault on the kingdom of darkness they expend all their energy on some accidental evil, and lose their sanity and power of benefit. It is of little moment that one or two or twenty errors of our social system be corrected, but of much that the man be in his senses.
The criticism and attack on institutions, which we have witnessed, has made one thing plain, that society gains nothing whilst a man, not himself renovated, attempts to renovate things around him: he has become tediously good in some particular but negligent or narrow in the rest; and hypocrisy and vanity are often the disgusting result. It is handsomer to remain in the establishment better than the establishment, and conduct that in the best manner, than to make a sally against evil by some single improvement, without supporting it by a total regeneration. Do not be so vain of your one objection.
Do you think there is only one? All our things are right and wrong together. The wave of evil washes all our institutions alike. Do you complain of our Marriage? Our marriage is no worse than our education, our diet, our trade, our social customs. Do you complain of the laws of Property? It is a pedantry to give such importance to them.
Can we not play the game of life with these counters, as well as with those? Let into it the new and renewing principle of love, and property will be universality. No one gives the impression of superiority to the institution, which he must give who will reform it. It makes no difference what you say, you must make me feel that you are aloof from it; by your natural and supernatural advantages do easily see to the end of it,—do see how man can do without it. Now all men are on one side.
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No man deserves to be heard against property. Only Love, only an Idea, is against property as we hold it. I cannot afford to be irritable and captious, nor to waste all my time in attacks. If I should go out of church whenever I hear a false sentiment I could never stay there five minutes. But why come out? When we see an eager assailant of one of these wrongs, a special reformer, we feel like asking him, What right have you, sir, to your one virtue?
dev.vankaarstotservet.nl/cuentos-de-terror-daniel-silva-pramo-vol-1.php Is virtue piecemeal? This is a jewel amidst the rags of a beggar.