Still, I have often spoken in praise of culture, I have striven to make all my works and ways serve the interests of culture. I take culture to be something a great deal more than what Mr. Frederic Harrison and others call it: 'a desirable quality in a critic of new books.' Nay, even though to a certain extent I am disposed to agree with Mr. Frederic Harrison, that men of culture are just the class of responsible beings in this community of ours who cannot properly, at present, be entrusted with power, I am not sure that I do not think this the fault of our community rather than of the men of culture. In short, although, like Mr. Bright and Mr. Frederic Harrison, and the editor of the Daily Telegraph, and a large body of valued friends of mine, I am a Liberal, yet I am a Liberal tempered by experience, reflexion, and renouncement, and I am, above all, a believer in culture. Therefore I propose now to try and enquire, in the simple unsystematic way which best suits both my taste and my powers, what culture really is, what good it can do, what is our own special need of it; and I shall seek to find some plain grounds on which a faith in culture,--both my own faith in it and the faith of others,--may rest securely. UTEL: Culture and Anarchy CHAPTER I.
SWEETNESS AND LIGHT
1 The disparagers of culture make its motive curiosity;sometimes, indeed, they make its motive mere exclusiveness and vanity.
The culture which is supposed to plume itself on a smattering of Greek and Latin is a culture which is begotten by nothing so intellectual as curiosity; it is valued either out of sheer vanity and ignorance, or else as an engine of social and class distinction, separating its holder, like a badge or title, from other people who have not got it. No serious man would call this culture, or attach any value to it, as culture, at all. To find the real ground for the very differing estimate which serious people will set upon culture, we must find some motive for culture in the terms of which may lie a real ambiguity; and such a motive the word curiosity gives us.
2 I have before now pointed out that we English do not, like the foreigners, use this word in a good sense as well as in a bad sense. With us the word is always used in a somewhat disapproving sense.
A liberal and intelligent eagerness about the things of the mind may be meant by a foreigner when he speaks of curiosity, but with us the word always conveys a certain notion of frivolous and unedifying activity. In the Quarterly Review, some little time ago, was an estimate of the celebrated French critic, M. Sainte-Beuve, and a very inadequate estimate it in my judgment was. And its inadequacy consisted chiefly in this: that in our English way it left out of sight the double sense really involved in the word curiosity, thinking enough was said to stamp M. Sainte-Beuve with blame if it was said that he was impelled in his operations as a critic by curiosity, and omitting either to perceive that M. Sainte-Beuve himself, and many other people with him, would consider that this was praiseworthy and not blameworthy, or to point out why it ought really to be accounted worthy of blame and not of praise. For as there is a curiosity about intellectual matters which is futile, and merely a disease, so there is certainly a curiosity,--a desire after the things of the mind simply for their own sakes and for the pleasure of seeing them as they are,--which is, in an intelligent being, natural and laudable. Nay, and the very desire to see things as they are, implies a balance and regulation of mind which is not often attained without fruitful effort, and which is the very opposite of the blind and diseased impulse of mind which is what we mean to blame when we blame curiosity. Montesquieu says:--'The first motive which ought to impel us to study is the desire to augment the excellence of our nature, and to render an intelligent being yet more intelligent.' This is the true ground to assign for the genuine scientific passion, however manifested, and for culture, viewed simply as a fruit of this passion; and it is a worthy ground, even though we let the term curiosity stand to describe it.
3 But there is of culture another view, in which not solely the scientific passion, the sheer desire to see things as they are, natural and proper in an intelligent being, appears as the ground of it.
There is a view in which all the love of our neighbour, the impulses towards action, help, and beneficence, the desire for removing human error, clearing human confusion, and diminishing human misery, the noble aspiration to leave the world better and happier than we found it,--motives eminently such as are called social,--come in as part of the grounds of culture, and the main and pre-eminent part. Culture is then properly described not as having its origin in curiosity, but as having its origin in the love of perfection; it is a study of perfection . It moves by the force, not merely or primarly of the scientific passion for pure knowledge, but also of the moral and social passion for doing good. As, in the first view of it, we took for its worthy motto Montesquieu's words: 'To render an intelligent being yet more intelligent!' so, in the second view of it, there is no better motto which it can have than these words of Bishop Wilson:
'To make reason and the will of God prevail!'
