按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
But different persons also require different conditions for their
spiritual development； and can no more exist healthily in the same
moral； than all the variety of plants can in the same physical；
atmosphere and climate。 The same things which are helps to one
person towards the cultivation of his higher nature are hindrances
to another。 The same mode of life is a healthy excitement to one；
keeping all his faculties of action and enjoyment in their best order；
while to another it is a distracting burthen； which suspends or
crushes all internal life。 Such are the differences among human beings
in their sources of pleasure； their susceptibilities of pain； and
the operation on them of different physical and moral agencies； that
unless there is a corresponding diversity in their modes of life； they
neither obtain their fair share of happiness； nor grow up to the
mental； moral； and aesthetic stature of which their nature is capable。
Why then should tolerance； as far as the public sentiment is
concerned； extend only to tastes and modes of life which extort
acquiescence by the multitude of their adherents？ Nowhere （except in
some monastic institutions） is diversity of taste entirely
unrecognised； a person may； without blame； either like or dislike
rowing； or smoking； or music； or athletic exercises； or chess； or
cards； or study； because both those who like each of these things； and
those who dislike them； are too numerous to be put down。 But the
man； and still more the woman； who can be accused either of doing
〃What nobody does；〃 or of not doing 〃what everybody does；〃 is the
subject of as much depreciatory remark as if he or she had committed
some grave moral delinquency。 Persons require to possess a title； or
some other badge of rank； or of the consideration of people of rank；
to be able to indulge somewhat in the luxury of doing as they like
without detriment to their estimation。 To indulge somewhat； I
repeat： for whoever allow themselves much of that indulgence； incur
the risk of something worse than disparaging speeches… they are in
peril of a commission de lunatico； and of having their property
taken from them and given to their relations。*
* There is something both contemptible and frightful in the sort of
evidence on which； of late years； any person can be judicially
declared unfit for the management of his affairs； and after his death；
his disposal of his property can be set aside； if there is enough of
it to pay the expenses of litigation… which are charged on the
property itself。 All the minute details of his daily life are pried
into； and whatever is found which； seen through the medium of the
perceiving and describing faculties of the lowest of the low； bears
an appearance unlike absolute commonplace； is laid before the jury as
evidence of insanity； and often with success； the jurors being little；
if at all； less vulgar and ignorant than the witnesses； while the
judges； with that extraordinary want of knowledge of human nature and
life which continually astonishes us in English lawyers； often help
to mislead them。 These trials speak volumes as to the state of feeling
and opinion among the vulgar with regard to human liberty。 So far from
setting any value on individuality… so far from respecting the right
of each individual to act； in things indifferent； as seems good to
his own judgment and inclinations； judges and juries cannot even
conceive that a person in a state of sanity can desire such freedom。
In former days； when it was proposed to burn atheists； charitable
people used to suggest putting them in a madhouse instead： it would be
nothing surprising now…a…days were we to see this done； and the
doers applauding themselves； because； instead of persecuting for
religion； they had adopted so humane and Christian a mode of
treating these unfortunates； not without a silent satisfaction at
their having thereby obtained their deserts。
There is one characteristic of the present direction of public
opinion peculiarly calculated to make it intolerant of any marked
demonstration of individuality。 The general average of mankind are not
only moderate in intellect； but also moderate in inclinations： they
have no tastes or wishes strong enough to incline them to do
anything unusual； and they consequently do not understand those who
have； and class all such with the wild and intemperate whom they are
accustomed to look down upon。 Now； in addition to this fact which is
general； we have only to suppose that a strong movement has set in
towards the improvement of morals； and it is evident what we have to
expect。 In these days such a movement has set in； much has actually
been effected in the way of increased regularity of conduct and
discouragement of excesses； and there is a philanthropic spirit
abroad； for the exercise of which there is no more inviting field than
the moral and prudential improvement of our fellow creatures。 These
tendencies of the times cause the public to be more disposed than at
most former periods to prescribe general rules of conduct； and
endeavour to make every one conform to the approved standard。 And that
standard； express or tacit； is to desire nothing strongly。 Its ideal
of character is to be without any marked character； to maim by
compression； like a Chinese lady's foot； every part of human nature
which stands out prominently； and tends to make the person markedly
dissimilar in outline to commonplace humanity。
As is usually the case with ideals which exclude one…half of what is
desirable； the present standard of approbation produces only an
inferior imitation of the other half。 Instead of great energies guided
by vigorous reason； and strong feelings strongly controlled by a
conscientious will； its result is weak feelings and weak energies；
which therefore can be kept in outward conformity to rule without
any strength either of will or of reason。 Already energetic characters
on any large scale are becoming merely traditional。 There is now
scarcely any outlet for energy in this country except business。 The
energy expended in this may still be regarded as considerable。 What
little is left from that employment is expended on some hobby； which
may be a useful； even a philanthropic hobby； but is always some one
thing； and generally a thing of small dimensions。 The greatness of
England is now all collective； individually small； we only appear
capable of anything great by our habit of combining； and with this our
moral and religious philanthropists are perfectly contented。 But it
was men of another stamp than this that made England what it has been；
and men of another stamp will be needed to prevent its decline。
The despotism of custom is everywhere the standing hindrance to
human advancement； being in unceasing antagonism to that disposition
to aim at something better than customary； which is called；
according to circumstances； the spirit of liberty； or that of progress
or improvement。 The spirit of improvement is not always a spirit of
liberty； for it may aim at forcing improvements on an unwilling
people； and the spirit of liberty； in so far as it resists such
attempts； may ally itself locally and temporarily with the opponents
of improvement； but the only unfailing and permanent source of
improvement is liberty； since by it there are as many possible
independent centres of improvement as there are individuals。 The
progressive principle； however； in either shape； whether as the love
of liberty or of improvement； is antagonistic to the sway of Custom；
involving at least emancipation from that yoke； and the contest
between the two constitutes the chief interest of the history of
mankind。 The greater part of the world has； properly speaking； no
history； because the despotism of Custom is complete。 This is the case
over the whole East。 Custom is there； in all things； the final appeal；
justice and right mean conformity to custom； the argument of custom no
one； unless tyrant intoxicated with power； thinks of resisting。 And we
see the result。 Those nations must once have had originality； they did
not start out of the ground populous； lettered； and versed in many
of the arts of life； they made themselves all this； and were then
the greatest and most powerful nations of the world。 What are they
now？ The subjects or dependents of tribes whose forefathers wandered
in the forests when theirs had magnificent palaces and gorgeous
temples； but over whom custom exercised only a divided rule with
liberty and progress。
A people； it appears； may be progressive for a certain length of
time； and then stop： when does it stop？ When it ceases to possess
individuality。 If a similar cha