Герберт Джордж Уэллс
Mankind in the Making
Our skilled operative, on the other hand, will pocket his tip. He is on the other side of the boundary. He presents a rising element coming from the servile mass. Probably his net income equals or exceeds the shopman’s, but there is no servant, no black coat and silk hat, no middle-class school in his scheme of things. He calls the shopman “Sir,” and makes no struggle against his native accent. In his heart he despises the middle class, the mean tip-givers, and he is inclined to overrate the gentry or big tippers. He is much more sociable, much noisier, relatively shameless, more intelligent, more capable, less restrained. He is rising against his tradition, and almost against his will. The serf still bulks large in him. The whole trend of circumstance is to substitute science for mere rote skill in him, to demand initiative and an intelligent self-adaptation to new discoveries and new methods, to make him a professional man and a job and pieceworker after the fashion of the great majority of professional men. Against all these things the serf element in him fights. He resists education and clings to apprenticeship, he fights for time-work, he obstructs new inventions, he clings to the ideal of short hours, high pay, shirk and let the master worry. His wife is a far more actual creature than the clerk’s; she does the house herself in a rough, effectual fashion, his children get far more food for mind and body, and far less restraint. You can tell the age of the skilled operative within a decade by the quantity of books in his home; the younger he is the more numerous these are likely to be. And the younger he is the more likely he is to be alive to certain general views about his rights and his place in the social scale, the less readily will his finger go to his cap at the sight of broad-cloth, or his hand to the proffered half-crown. He will have listened to Trade Union organizers and Socialist speakers; he will have read the special papers of his class. The whole of this home is, in comparison with the shopman’s, wide open to new influences. The children go to a Board School, and very probably afterwards to evening classes – or music-halls. Here again is a new type of home, in which the English of 1920 are being made in thousands, and which is forced a little way up the intellectual and moral scale every year, a little further from its original conception of labour, dependence, irresponsibility, and servility.
Compare, again, the home conditions of the child of a well-connected British shareholder inheriting, let us say, seven or eight hundred a year, with the home of exactly the same sort of person deriving from the middle class. On the one hand, one will find the old aristocratic British tradition in an instructively distorted state. All the assumptions of an essential lordliness remain – and none of the duties. All the pride is there still, but it is cramped, querulous, and undignified. That lordliness is so ample that for even a small family the income I have named will be no more than biting poverty, there will be a pervading quality of struggle in this home to avoid work, to frame arrangements, to discover cheap, loyal servants of the old type, to discover six per cent. investments without risk, to interest influential connections in the prospects of the children. The tradition of the ruling class, which sees in the public service a pension scheme for poor relations, will glow with all the colours of hope. Great sacrifices will be made to get the boys to public schools, where they can revive and expand the family connections. They will look forward as a matter of course to positions and appointments, for the want of which men of gifts and capacity from other social strata will break their hearts, and they will fill these coveted places with a languid, discontented incapacity. Great difficulty will be experienced in finding schools for the girls from which the offspring of tradesmen are excluded. Vulgarity has to be jealously anticipated. In a period when Smartness (as distinguished from Vulgarity) is becoming an ideal, this demands at times extremely subtle discrimination. The art of credit will be developed to a high level.
Now in the other family economically indistinguishable from this, a family with seven or eight hundred a year from investments, which derives from the middle class, the tradition is one that, in spite of the essential irresponsibility of the economic position, will urge this family towards exertion as a duty. As a rule the resultant lies in the direction of pleasant, not too arduous exertion, the arts are attacked with great earnestness of intention, literature, “movements” of many sorts are ingredients in these homes. Many things that are imperative to the aristocratic home are regarded as needless, and in their place appear other things that the aristocrat would despise, books, instruction, travel in incorrect parts of the world, games, that most seductive development of modern life, played to the pitch of distinction. Into both these homes comes literature, comes the Press, comes the talk of alien minds, comes the observation of things without, sometimes reinforcing the tradition, sometimes insidiously glossing upon it or undermining it, sometimes “letting daylight through it”; but much more into the latter type than into the former. And slowly the two fundamentally identical things tend to assimilate their superficial difference, to homologize their traditions, each generation sees a relaxation of the aristocratic prohibitions, a “gentleman” may tout for wines nowadays – among gentlemen – he may be a journalist, a fashionable artist, a schoolmaster, his sisters may “act,” while, on the other hand, each generation of the ex-commercial shareholder reaches out more earnestly towards refinement, towards tone and quality, towards etiquette, and away from what is “common” in life.
So in these typical cases one follows the strands of tradition into the new conditions, the new homes of our modern state. In America one finds exactly the same new elements shaped by quite parallel economic developments, shopmen in a large store, skilled operatives, and independent shareholders developing homes not out of a triple strand of tradition, but out of the predominant home tradition of an emancipated middle class, and in a widely different atmosphere of thought and suggestion. As a consequence, one finds, I am told, a skilled operative already with no eye (or only an angry eye) for tips, sociable shopmen, and shareholding families, frankly common, frankly intelligent, frankly hedonistic, or only with the most naïve and superficial imitation of the haughty incapacity, the mean pride, the parasitic lordliness of the just-independent, well-connected English.
These rough indications of four social types will illustrate the quality of our proposition, that home influence in the making of men resolves itself into an interplay of one substantial and two modifying elements, namely: —
(1) Tradition.
(2) Economic conditions.
(3) New ideas, suggestions, interpretations, changes in the general atmosphere of thought in which a man lives and which he mentally breathes.
The net sum of which three factors becomes the tradition for the next generation.
Both the modifying elements admit of control. How the economic conditions of homes may be controlled to accomplish New Republican ends has already been discussed with a view to a hygienic minimum, and obviously the same, or similar, methods may be employed to secure less materialistic benefits. You can make a people dirty by denying them water, you can make a people cleaner by cheapening and enforcing bath-rooms. Man is indeed so spiritual a being that he will turn every materialistic development you force upon him into spiritual growth. You can aerate his house, not only with air, but with ideas. Build, cheapen, render alluring a simpler, more spacious type of house for the clerk, fill it with labour-saving conveniences, and leave no excuse and no spare corners for the “slavey,” and the slavey – and all that she means in mental and moral consequence – will vanish out of being. You will beat tradition. Make it easy for Trade Unions to press for shorter hours of work, but make it difficult for them to obstruct the arrival of labour-saving appliances, put the means of education easily within the reach of every workman, make promotion from the ranks, in the Army, in the Navy, in all business concerns, practicable and natural, and the lingering discolouration of the serf taint will vanish from the workman’s mind. The days of mystic individualism have passed, few people nowadays will agree to that strange creed that we must deal with economic conditions as though they were inflexible laws. Economic conditions are made and compact of the human will, and by tariffs, by trade regulation and organization, fresh strands of will may be woven into the complex. The thing may be extraordinarily intricate and difficult, abounding in unknown possibilities and unsuspected dangers, but that is a plea for science and not for despair.
Controllable, too, is the influx of modifying suggestions into our homes, however vast and subtle the enterprise may seem. But here we touch for the first time a question that we shall now continue to touch upon at other points, until at last we shall clear it and display it as the necessarily central question of the whole matter of man-making so far as the human will is concerned, and that is the preservation and expansion of the body of human thought and imagination, of which all conscious human will and act is but the imperfect expression and realization, of which all human institutions and contrivances, from the steam-engine to the ploughed field, and from the blue pill to the printing press, are no more than the imperfect symbols, the rude mnemonics and memoranda.
But this analysis of the modifying factors in the home influence, this formulation of its controllable elements, has now gone as far as the purpose of this paper requires. It has worked out to this, that the home, so far as it is not traditional organization, is really only on the one hand an aspect of the general economic condition of the state, and on the other of that still more fundamental thing, its general atmosphere of thought. Our analysis refers back the man-maker to these two questions. The home, one gathers, is not to be dealt with separately or simply. Nor, on the other hand, are these questions to be dealt with merely in relation to their home application. As the citizen grows up, he presently emerges from his home influences to a more direct and general contact with these two things, with the Fact of the modern state and with the Thought of the modern state, and we must consider each of these in relation to his development as a whole.
The next group of elements in the man-making complex that occurs to one after the home, is the school. Let me repeat a distinction already drawn between the home element in boarding-schools and the school proper. While the child is out of the school-room, playing – except when it is drilling or playing under direction – when it is talking with its playmates, walking, sleeping, eating, it is under those influences that it has been convenient for me to speak of as the home influence. The schoolmaster who takes boarders is, I hold, merely a substitute for the parent, the household of boarders merely a substitute for the family. What is meant by school here, is that which is possessed in common by day school and boarding-school – the schoolroom and the recess playground part. It is something which the savage and the barbarian distinctively do not possess as a phase in their making, and scarcely even its rudimentary suggestion. It is a new element correlated with the establishment of a wider political order and with the use of written speech.
Now I think it will be generally conceded that whatever systematic intellectual training the developing citizen gets, as distinguished from his natural, accidental, and incidental development, is got in school or in its subsequent development of college, and with that I will put aside the question of intellectual development altogether for a later, fuller discussion. My point here is simply to note the school as a factor in the making of almost every citizen in the modern state, and to point out, what is sometimes disregarded, that it is only one of many factors in that making. The tendency of the present time is enormously to exaggerate the importance of school in development, to ascribe to it powers quite beyond its utmost possibilities, and to blame it for evils in which it has no share. And in the most preposterous invasions of the duties of parent, clergyman, statesman, author, journalist, of duties which are in truth scarcely more within the province of a schoolmaster than they are within the province of a butcher, the real and necessary work of the school is too often marred, crippled, and lost sight of altogether. We treat the complex, difficult and honourable task of intellectual development as if it were within the capacity of any earnest but muddle-headed young lady, or any half-educated gentleman in orders; we take that for granted, and we demand in addition from them the “formation of character,” moral and ethical training and supervision, aesthetic guidance, the implanting of a taste for the Best in literature, for the Best in art, for the finest conduct; we demand the clue to success in commerce and the seeds of a fine passionate patriotism from these necessarily very ordinary persons.
One might think schoolmasters and schoolmistresses were inaccessible to general observation in the face of these stupendous demands. If we exacted such things from our butcher over and above good service in his trade, if we insisted that his meat should not only build up honest nerve and muscle, but that it should compensate for all that was slovenly in our homes, dishonest in our economic conditions, and slack and vulgar in our public life, he would very probably say that it took him all his time to supply sound meat, that it was a difficult and honourable thing to supply sound meat, that the slackness of business-men and statesmen in the country, the condition of the arts and sciences, wasn’t his business, that however lamentable the disorders of the state, there was no reasonable prospect of improving it by upsetting the distribution of meat, and, in short, that he was a butcher and not a Cosmos-healing quack. “You must have meat,” he would say, “anyhow.” But the average schoolmaster and schoolmistress does not do things in that way.
What a school may do for the developing citizen, the original and the developed function of the school, and how its true work may best be accomplished, we shall discuss later. But it may be well to expand a little more fully here the account of what the school has no business to attempt, and what the scholastic profession is, as a whole, quite incapable of doing, and to point to the really responsible agencies in each case.
Now, firstly, with regard to all that the schoolmaster and schoolmistress means by the “formation of character.” A large proportion of the scholastic profession will profess, and a still larger proportion of the public believes, that it is possible by talk and specially designed instruction, to give a boy or girl a definite bias towards “truth,” towards acts called “healthy” (a word it would puzzle the ordinary schoolmaster or schoolmistress extremely to define, glib as they are with it), towards honour, towards generosity, enterprise, self-reliance, and the like. The masters in our public schools are far from blameless in this respect, and you may gauge the quality of many of these gentlemen pretty precisely by their disposition towards the “school pulpit” line of business. Half an hour’s “straight talk to the boys,” impromptu vague sentimentality about Earnestness, Thoroughness, True Patriotism, and so forth, seems to assuage the conscience as nothing else could do, for weeks of ill-prepared, ill-planned teaching, and years of preoccupation with rowing-boats and cricket. The more extreme examples of this type will say in a tone of manly apology, “It does the boys good to tell them plainly what I think about serious things” – when the simple fact of the case is too often that he does all he can not to think about any things of any sort whatever, except cricket and promotion. Schoolmistresses, again, will sometimes come near boasting to the inquiring parent of our “ethical hour,” and if you probe the facts you will find that means no more and no less than an hour of floundering egotism, in which a poor illogical soul, with a sort of naive indecency, talks nonsense about “Ideals,” about the Higher and the Better, about Purity, and about many secret and sacred things, things upon which wise men are often profoundly uncertain, to incredulous or imitative children. All that is needed to do this sort of thing abundantly and freely is a certain degree of aggressive egotism, a certain gift of stupidity, good intentions, and a defective sense of educational possibilities and limitations.
In addition to moral discussions, that at the best are very second-rate eloquence, and at the worst are respect destroying, mind destroying gabble, there are various forms of “ethical” teaching, advocated and practised in America and in the elementary schools of this country. For example, a story of an edifying sort is told to the children, and comments are elicited upon the behaviour of the characters. “Would you have done that?” “Oh, no, teacher!” “Why not?” “Because it would be mean.” The teacher goes into particulars, whittling away at the verdict, and at last the fine point of the lesson stands out. Now it may be indisputable that such lessons can be conducted effectively and successfully by exceptionally brilliant teachers, that children may be given an excellent code of good intentions, and a wonderful skill in the research for good or bad motives for any given course of action they may or may not want to take, but that they can be systematically trained by the average teacher at our disposal in this desirable “subject” is quite another question. It is one of the things that the educational reformer must guard against most earnestly, the persuasion that what an exceptional man can do ever and again for display purposes can be done successfully day by day in schools. This applies to many other things besides the teaching of ethics. Professor Armstrong can give delightfully instructive lessons in chemistry according to the heuristic method, but in the hands of the average teacher by whom teaching must be done for the next few years the heuristic system will result in nothing but a pointless fumble. Mr. Mackinder teaches geography – inimitably – just to show how to do it. Mr. David Devant – the brilliant Egyptian Hall conjuror – will show any assembly of parents how to amuse children quite easily, but for some reason he does not present his legerdemain as a new discovery in educational method.
To our argument that this sort of teaching is not within the capacity of such teachers as we have, or are likely to have, we can, fortunately enough, add that whatever is attempted can be done far better through other agencies. More or less unknown to teachers there exists a considerable amount of well-written literature, true stories and fiction, in which, without any clumsy insistence upon moral points, fine actions are displayed in their elementary fineness, and baseness is seen to be base. There are also a few theatres, and there might be more, in which fine action is finely displayed. Now one nobly conceived and nobly rendered play will give a stronger moral impression than the best schoolmaster conceivable, talking ethics for a year on end. One great and stirring book may give an impression less powerful, perhaps, but even more permanent. Practically these things are as good as example – they are example. Surround your growing boy or girl with a generous supply of good books, and leave writer and growing soul to do their business together without any scholastic control of their intercourse. Make your state healthy, your economic life healthy and honest, be honest and truthful in the pulpit, behind the counter, in the office, and your children will need no specific ethical teaching; they will inhale right. And without these things all the ethical teaching in the world will only sour to cant at the first wind of the breath of the world.
Quite without ethical pretension at all the school is of course bound to influence the moral development of the child. That most important matter, the habit and disposition towards industry, should be acquired there, the sense of thoroughness in execution, the profound belief that difficulty is bound to yield to a resolute attack – all these things are the necessary by-products of a good school. A teacher who is punctual, persistent, just, who tells the truth, and insists upon the truth, who is truthful, not merely technically but in a constant search for exact expression, whose own share of the school work is faultlessly done, who is tolerant to effort and a tireless helper, who is obviously more interested in serious work than in puerile games, will beget essential manliness in every boy he teaches. He need not lecture on his virtues. A slack, emotional, unpunctual, inexact, and illogical teacher, a fawning loyalist, an incredible pietist, an energetic snob, a teacher as eager for games, as sensitive to social status, as easy, kindly, and sentimental, and as shy really of hard toil as – as some teachers – is none the better for ethical flatulence. There is a good deal of cant in certain educational circles, there is a certain type of educational writing in which “love” is altogether too strongly present; a reasonably extensive observation of school-children and school-teachers makes one doubt whether there is ever anything more than a very temperate affection and a still more temperate admiration on either side. Children see through their teachers amazingly, and what they do not understand now they will understand later. For a teacher to lay hands on all the virtues, to associate them with his or her personality, to smear characteristic phrases and expressions over them, is as likely as not to give the virtues unpleasant associations. Better far, save through practice, to leave them alone altogether.
And what is here said of this tainting of moral instruction with the personality of the teacher applies still more forcibly to religious instruction. Here, however, I enter upon a field where I am anxious to avoid dispute. To my mind those ideas and emotions that centre about the idea of God appear at once too great and remote, and too intimate and subtle for objective treatment. But there are a great number of people, unfortunately, who regard religion as no more than geography, who believe that it can be got into daily lessons of one hour, and adequately done by any poor soul who has been frightened into conformity by the fear of dismissal. And having this knobby, portable creed, and believing sincerely that lip conformity is alone necessary to salvation, they want to force every teacher they can to acquire and impart its indestructible, inflexible recipes, and they are prepared to enforce this at the price of inefficiency in every other school function. We must all agree – whatever we believe or disbelieve – that religion is the crown of the edifice we build. But it will simply ruin a vital part of the edifice and misuse our religion very greatly if we hand it over to the excavators and bricklayers of the mind, to use as a cheap substitute for the proper intellectual and ethical foundations; for the ethical foundation which is schooling and the ethical foundation which is habit. I must confess that there is only one sort of man whose insistence upon religious teaching in schools by ordinary school teachers I can understand, and that is the downright Atheist, the man who believes sensual pleasure is all that there is of pleasure, and virtue no more than a hood to check the impetuosity of youth until discretion is acquired, the man who believes there is nothing else in the world but hard material fact, and who has as much respect for truth and religion as he has for stable manure. Such a man finds it convenient to profess a lax version of the popular religion, and he usually does so, and invariably he wants his children “taught” religion, because he so utterly disbelieves in God, goodness, and spirituality that he cannot imagine young people doing even enough right to keep healthy and prosperous, unless they are humbugged into it.
Equally unnecessary is the scholastic attempt to take over the relations of the child to “nature,” art, and literature. To read the educational journals, to hear the scholastic enthusiast, one would think that no human being would ever discover there was any such thing as “nature” were it not for the schoolmaster – and quotation from Wordsworth. And this nature, as they present it, is really not nature at all, but a factitious admiration for certain isolated aspects of the universe conventionally regarded as “natural.” Few schoolmasters have discovered that for every individual there are certain aspects of the universe that especially appeal, and that that appeal is part of the individuality – different from every human being, and quite outside their range. Certain things that have been rather well treated by poets and artists (for the most part dead and of Academic standing) they regard as Nature, and all the rest of the world, most of the world in which we live, as being in some way an intrusion upon this classic. They propound a wanton and illogical canon. Trees, rivers, flowers, birds, stars – are, and have been for many centuries Nature – so are ploughed fields – really the most artificial of all things – and all the apparatus of the agriculturist, cattle, vermin, weeds, weed-fires, and all the rest of it. A grassy old embankment to protect low-lying fields is Nature, and so is all the mass of apparatus about a water-mill; a new embankment to store an urban water supply, though it may be one mass of splendid weeds, is artificial, and ugly. A wooden windmill is Nature and beautiful, a sky-sign atrocious. Mountains have become Nature and beautiful within the last hundred years – volcanoes even. Vesuvius, for example, is grand and beautiful, its smell of underground railway most impressive, its night effect stupendous, but the glowing cinder heaps of Burslem, the wonders of the Black Country sunset, the wonderful fire-shot nightfall of the Five Towns, these things are horrid and offensive and vulgar beyond the powers of scholastic language. Such a mass of clotted inconsistencies, such a wild confusion of vicious mental practices as this, is the stuff the schoolmaster has in mind when he talks of children acquiring a love of Nature. They are to be trained, against all their mental bias, to observe and quote about the canonical natural objects and not to observe, but instead to shun and contemn everything outside the canon, and so to hand on the orthodox Love of Nature to another generation. One may present the triumph of scholastic nature-teaching, by the figure of a little child hurrying to school along the ways of a busy modern town. She carries a faded cut-flower, got at considerable cost from a botanical garden, and as she goes she counts its petals, its stamens, its bracteoles. Her love of Nature, her “powers of observation,” are being trained. About her, all unheeded, is a wonderful life that she would be intent upon but for this precious training of her mind; great electric trains loom wonderfully round corners, go droning by, spitting fire from their overhead wires; great shop windows display a multitudinous variety of objects; men and women come and go about a thousand businesses; a street-organ splashes a spray of notes at her as she passes, a hoarding splashes a spray of colour.
The shape and direction of one’s private observation is no more the schoolmaster’s business than the shape and direction of one’s nose. It is, indeed, possible to certain gifted and exceptional persons that they should not only see acutely, but abstract and express again what they have seen. Such people are artists – a different kind of people from schoolmasters altogether. Into all sorts of places, where people have failed to see, comes the artist like a light. The artist cannot create nor can he determine the observation of other men, but he can, at any rate, help and inspire it. But he and the pedagogue are temperamentally different and apart. They are at opposite poles of human quality. The pedagogue with his canon comes between the child and Nature only to limit and obscure. His business is to leave the whole thing alone.
If the interpretation of nature is a rare and peculiar gift, the interpretation of art and literature is surely an even rarer thing. Hundreds of schoolmasters and schoolmistresses who could not write one tolerable line of criticism, will stand up in front of classes by the hour together and issue judgments on books, pictures, and all that is comprised under the name of art. Think of it! Here is your great artist, your great exceptional mind groping in the darknesses beneath the surface of life, half apprehending strange elusive things in those profundities, and striving – striving sometimes to the utmost verge of human endeavour – to give that strange unsuspected mystery expression, to shape it, to shadow it in form and wonder of colour, in beautiful rhythms, in phantasies of narrative, in gracious and glowing words. So much in its essential and precious degree is art. Think of what the world must be in the wider vision of the great artist. Think, for example, of the dark splendours amidst which the mind of Leonardo clambered; the mirror of tender lights that reflected into our world the iridescent graciousness of Botticelli! Then to the faint and faded intimations these great men have left us of the things beyond our scope, comes the scholastic intelligence, gesticulating instructively, and in too many cases obscuring for ever the naive vision of the child. The scholastic intelligence, succulently appreciative, blind, hopelessly blind to the fact that every great work of art is a strenuous, an almost despairing effort to express and convey, treats the whole thing as some foolish riddle – “explains it to the children.” As if every picture was a rebus and every poem a charade! “Little children,” he says, “this teaches you” – and out comes the platitude!
