Author: Aldous Huxley
Category: Literature
Go to read content：https://onlinereadfreenovel.com/aldous-huxley/page,449,480199-complete_works_of_aldous_huxley.html
What applies to literature applies also to the fine arts. For there are now academic institutions which actually give people degrees in art — minor degrees for those who know a list of dates and can repeat the proper ritual mantras about pictures and churches and statues; higher degrees to those who undertake profound original researches into the work of the deservedly neglected artists of the past.
The ultimate cause for this on the whole deplorable state of things is economic. Degrees have a definite cash value. The possession of a given diploma may make all the difference (as my correspondents so often point out in their appeals to my better feelings) between low wages and a low social position in an elementary school and good wages, with considerable social prestige, in the hierarchy of secondary education. Literature and fine arts figure in most curricula at the present time; men and women aspire to teach these subjects; headmasters and education authorities want to be able to distinguish between those who are ‘qualified’ to teach them and those who are not; universities oblige by creating faculties of literature and fine arts, complete with all the apparatus of diplomas, degrees and doctorates.
Now it is obviously necessary that, for examination purposes, literature and the fine arts should convert themselves, at any rate partially, into parodies of the exact sciences. Literature and art appeal as much to the affective and conative as to the merely cognitive side of man’s being. But if you are going to give people marks for literature and art, you must ask them questions that can be answered correctly or incorrectly, you must set them tasks which can be performed only by dint of persevering industriousness. Candidates for the lower degrees will be required, like candidates for the lower degrees in chemistry, say, or biology, to read text-books and do ‘practical’ work. (In the case of literature, this practical work consists, like the theoretical work, in reading. But whereas theoretical reading is a reading of text-books, practical reading is a reading of the original texts.) Candidates for the higher degrees are expected, like the prospective doctor of science, to do a piece of original research and record their discoveries in a thesis. Even the laboratory methods of exact science are parodied. Literature does not lend itself to being weighed or measured; but at least its material embodiments can be minutely observed and accurately reproduced. The editing of texts has become a branch of microscopy.
It is quite true, of course, that literature and the fine arts have non-literary and non-artistic aspects. They provide important documents in the fields, for example, of social and economic history, of psychology, of philology and the philosophy of language. Moreover, writers and artists employ techniques of expression which profitably lend themselves to scientific analysis. Thus, the alchimie du verbe, as Rimbaud called it, can be made to yield some at least of its strange secrets; the geometry and optics of picture-making are worthy of the most serious study. In so far as they are not literature and not art, literature and art can be subjected most fruitfully to the methods of science. And, in effect, much excellent work in history, psychology and so forth has been done by the writers of supposedly literary and artistic theses. All would be well if universities would insist that such work is frankly historical, psychological and the rest, and that it has little or nothing to do with literature as literature, or with art as art. But unfortunately this necessary distinction is not drawn. Under the present dispensation, absurd pseudo-scientific research — into the date, shall we say, of John Chalkhill’s second marriage, into the indebtedness of Shadwell to Molière — is as freely encouraged as genuinely scientific research carried out for the purpose of establishing significant relations between one set of facts and another. Moreover, the scientifically treatable, non-literary and non-artistic aspects of literature and art are kept hopelessly mixed up with their purely literary and artistic aspects. Candidates are given marks for displaying symptoms, not merely of knowledge, but also of sensibility and judgment — other people’s sensibility, in general practice, and other people’s judgment. Perfectly good scientific work has to be accompanied by the repetition of the mantras of fashionable criticism. The aesthetic heart must be worn, all through the weary hours of the final examination, palpitating on the sleeve. Every candidate for the bachelorship or doctorate is expected to overflow with the pious phrases of ‘appreciation.’ The present examination system is calculated to produce the literary and artistic equivalents of Tartufe and Pecksniff.
That men should hypocritically pay the tribute that philistinism owes to culture is greatly to be desired. The tendency to be realistic and hard-boiled is as dangerous in the sphere of culture as in that of politics. You cannot appeal to the humanitarianism of a fascist who starts out with the realistic assumption that because, in fact, might generally prevails, might is therefore right and should never make any concessions at all. Similarly you cannot appeal to the cultural piety of a low-brow who thinks that, because most human beings are like himself, low-browism is therefore right and ought to triumph over high-browism. Without moral hypocrisy and intellectual snobbery, the decencies of life would lead a most precarious existence.
Intellectual snobbery, I insist, is an excellent thing; but, as of all excellent things, there may be too much of it. An examination system that encourages the candidate for a degree to adorn his non-literary and non-artistic knowledge of literature and art with a veneer of ‘appreciative’ cant is calculated to produce an excessive number of cultural Pecksniffs, each convinced, on the strength of his diploma, that he is always right. Under a more rational system of education, degrees in literature and art would not be given. Literary and artistic documents would, however, be used as the material of scientific researches in other fields. Feats of mere industry for industry’s sake, such as the compilation of theses about writers valueless from a literary point of view and of no particular historical, psychological, economic or other interest, would be discouraged. The application of exact scientific methods to the typography of old books could safely be left to the voluntary enthusiasm of Nature’s philatelists and crossword puzzlers. Meanwhile, of course, efforts would be made to encourage students to read and to look at works of art. Groups would be organized for the reading of papers and the discussion of literary and artistic problems. There would also be exercises in the art of writing clearly and correctly. In this way the natural sensibilities of the students might be developed, and the tendency, so much encouraged by the examination system, to mug up other people’s judgments and repeat them, mechanically and without reflection, severely discouraged. At the same time students would be able to feel that their scientific work — the study of the significant non-literary and non-artistic aspects of literary and artistic documents — was genuinely valuable and enlightening, not the mere parody of scientific work that, too often, they are expected to do at present.
As things stand at present, it would be very difficult to make the kind of changes I have indicated above, for the simple reason that there are very many people who, for economic reasons, want degrees in literature and the fine arts. The employers of academic labour regard such degrees as qualifications for comparatively well-paid posts. It will be impossible to change the existing examination system until they have been educated to think differently.
ENGLISH SNOBBERY
AFTER A HOLIDAY from periodical literature, I am always staggered, when I get back to a well-stocked reading-room, by the inordinate snobbery of the English press. In no other country do so many newspapers devote so large a proportion of their space to a chronicle of the activities of the merely rich or the merely ennobled. Nowhere else in Europe is gossip-writing a highly paid and creditable profession; nowhere else would such a headline as ‘Peer’s Cousin in Car Smash’ be even imaginable. And where else but in England can one find three expensive but flourishing weeklies devoted to absolutely nothing but the life of the rich and the titled? Not to mention the several other weeklies in which this absorbing theme occupies, not indeed an exclusive, but still an important place.
On whom, one wonders, do th
ese expensive weeklies live? To some extent, of course, upon the elect whom they exhibit walking in the Park with friends, attending race-meetings, eating dinners for Incurables or dancing in fancy dress for Crippled Children. Upon those, in a word, whose photographs have actually been published in their pages and upon all such as may reasonably hope, one memorable day, to achieve the same distinction. The ranks of the snapshot-worthy have recently been swelled by a considerable mass of new recruits. In the past, only the really rich, the definitely titled, the unequivocally West End stars were ever photographed. To-day, in search, no doubt, of new subscribers, the exploiters of snobbery go forth and fairly rake the County hedges and ditches for their material. Captain and Mrs. Knapweed-Knapweed with their daughter Angelica (‘Peggy’) are now portrayed, walking with friends at hunt steeplechases. A sad decline. But business is business. There are not enough earls or actresses. The Knapweed-Knapweeds must be called in to fill the void.
There are in England only one hundred thousand persons whose income exceeds two thousand pounds a year. Of these not more, I imagine, than ten thousand can even hope to qualify for a place in the snobbery-exploiting weeklies. Compared with the earls and the actresses, the Knapweed-Knapweeds are numerous; but they are not a circulation — and a circulation is precisely what the snobbery-exploiting weeklies possess. These weeklies must be read — disinterestedly, in a certain sense — by thousands for whom the possibility of personally figuring among the walkers-in-parks, or even among their anonymous friends, is simply unimaginable. There is a snobbery which, like virtue, is its own reward.
What precisely, one speculates, is the nature of that reward? For most of the readers of the gossip columns their wealthier contemporaries take rank with film stars and the heroes and heroines of novels. Reading of their activities, they enjoy vicariously the pleasures — those amazingly boring and unvariegated pleasures — of the rich. What is quotidian reality for earls, actresses and Knapweed-Knapweeds is for them a delightful, compensatory fiction.
There are others, no doubt, who read for the sake of sarcastically laughing. How many? It is impossible to say. They cannot constitute a majority of newspaper readers; for if they did there would very soon be no more society or gossip columns to laugh at. One is forced rather reluctantly to the conclusion that most readers either positively enjoy the snobbery columns of their newspapers, or else accept them with resignation, as part of the established order of things, like the income tax or rain in summer.
Why should the English public proclaim itself so much more keenly interested in the doings of the rich and the titled than the public in other countries? Attachment to tradition may be invoked as one of the causes. The habit, established in long-past days when a title really meant something, of regarding a lord with a kind of awed curiosity still persists in a vestigial state, like the spiritual equivalent of the vermiform appendix. Elsewhere revolution has roughly excised this survival from the days of feudalism. But the last English revolution, that of 1688, was itself made by the aristocracy; instead of being cut out, the appendix rooted itself more firmly in the national consciousness. Another point: the English standard of living is high. There is an immense sub-middle class with enough money to preserve it from rancorous envy of the rich, but not enough to preserve it from boredom; it needs vicarious compensations and manages to find them in the gossip columns.
So much for the snobbery of the people who can never hope to be caught by the camera walking in the Park or drinking champagne for charity. We have now to consider the snobbery of those who have actually enjoyed this privilege. It is, of course, among these last that the passion is most intense. The objects of snobbery are themselves the greatest snobs.
That which, for the vulgar, is no more than a survival of something which once was useful, takes rank in the interior economy of the elect as a vital organ — no mere appendix, but an essential part of the aristocratic intestine. For the rich and the titled, snobbery is not a superfluous luxury, but a necessity; their self-regarding instincts impose it upon them. They are snobs because, like the rest of us, they are egotists. They admire the rich and titled for the good reason that the rich and titled are themselves.
This kind of snobbery exists wherever there is a privileged class. In other countries, however, gestures of aristocratic and plutocratic self-admiration are not received with sympathy, therefore are not made, except in private. For reasons which I have tried to explain above, large numbers of the English derive from gossip column and society weekly a deep satisfaction. They are prepared to listen to the privileged class congratulating itself. Where ears are willing, talk tends to be loud and long. The snobbery of the ruling classes in England is allowed the freest possible expression. Daily it takes the offered opportunity.
TIME AND THE MACHINE
TIME, AS WE know it, is a very recent invention. The modern time-sense is hardly older than the United States. It is a by-product of industrialism — a sort of psychological analogue of synthetic perfumes and aniline dyes.
Time is our tyrant. We are chronically aware of the moving minute hand, even of the moving second hand. We have to be. There are trains to be caught, clocks to be punched, tasks to be done in specified periods, records to be broken by fractions of a second, machines that set the pace and have to be kept up with. Our consciousness of the smallest units of time is now acute. To us, for example, the moment 8.17 a.m. means something — something very important, if it happens to be the starting time of our daily train. To our ancestors, such an odd eccentric instant was without significance — did not even exist. In inventing the locomotive, Watt and Stevenson were part inventors of time.
Another time-emphasizing entity is the factory and its dependent, the office. Factories exist for the purpose of getting certain quantities of goods made in a certain time. The old artisan worked as it suited him; with the result that consumers generally had to wait for the goods they had ordered from him. The factory is a device for making workmen hurry. The machine revolves so often each minute; so many movements have to be made, so many pieces produced each hour. Result: the factory worker (and the same is true, mutatis mutandis, of the office worker) is compelled to know time in its smallest fractions. In the hand-work age there was no such compulsion to be aware of minutes and seconds.
Our awareness of time has reached such a pitch of intensity that we suffer acutely whenever our travels take us into some corner of the world where people are not interested in minutes and seconds. The unpunctuality of the Orient, for example, is appalling to those who come freshly from a land of fixed meal-times and regular train services. For a modern American or Englishman, waiting is a psychological torture. An Indian accepts the blank hours with resignation, even with satisfaction. He has not lost the fine art of doing nothing. Our notion of time as a collection of minutes, each of which must be filled with some business or amusement, is wholly alien to the Oriental, just as it was wholly alien to the Greek. For the man who lives in a pre-industrial world, time moves at a slow and easy pace; he does not care about each minute, for the good reason that he has not been made conscious of the existence of minutes.
This brings us to a seeming paradox. Acutely aware of the smallest constituent particles of time — of time, as measured by clock-work and train arrivals and the revolutions of machines — industrialized man has to a great extent lost the old awareness of time in its larger divisions. The time of which we have knowledge is artificial, machine-made time. Of natural, cosmic time, as it is measured out by sun and moon, we are for the most part almost wholly unconscious. Pre-industrial people know time in its daily, monthly and seasonal rhythms. They are aware of sunrise, noon and sunset; of the full moon and the new; of equinox and solstice; of spring and summer, autumn and winter. All the old religions, including Catholic Christianity, have insisted on this daily and seasonal rhythm. Pre-industrial man was never allowed to forget the majestic movement of cosmic time.
Industrialism and urbanism have changed all this. One can live a
nd work in a town without being aware of the daily march of the sun across the sky; without ever seeing the moon and stars. Broadway and Piccadilly are our Milky Way; our constellations are outlined in neon tubes. Even changes of season affect the townsman very little. He is the inhabitant of an artificial universe that is, to a great extent, walled off from the world of nature. Outside the walls, time is cosmic and moves with the motion of sun and stars. Within, it is an affair of revolving wheels and is measured in seconds and minutes — at its longest, in eight-hour days and six-day weeks. We have a new consciousness; but it has been purchased at the expense of the old consciousness.
NEW-FASHIONED CHRISTMAS
THE NAME IS still the same; but the thing is almost unrecognizably different from what Charles Dickens meant by ‘Christmas.’ For example, there was no tree at Dingley Dell, and, except for five shillings to Sam Weller, not a single present was given. Christmas, for Mr. Pickwick and his friends, was an affair of copious eating and still more copious drinking, interrupted by bouts of home-made fun and purely domestic horseplay.
For us, three generations later, the word connotes the Prince Consort’s imported Teutonic evergreen; connotes all those endless presents, which it is such a burden to buy and such an embarrassment to receive; connotes restaurants, dance halls, theatres, cabarets — all the highly organized, professional entertainments provided by the astute business men who run the amusement industry. Only the name connects the new-fashioned Christmas with the Pickwickian festival.