Harvard Classics, Volume 28 by - (best books under 200 pages .TXT) 📖

work for others, but not servilely, not with a broken spirit, not so as to degrade himself: he is to work for others from a wise self-regard, from principles of justice and benevolence, and in the exercise of a free will and intelligence, by which his own character is perfected. His individual dignity, not derived from birth, from success, from wealth, from outward show, but consisting in the indestructible principles of his soul,—this ought to enter into his habitual consciousness. I do not speak rhetorically or use the cant of rhapsodists, but I utter my calm, deliberate conviction, when I say that the laborer ought to regard himself with a self-respect unknown to the proudest monarch who rests on outward rank.

I have now illustrated what I mean by the great ideas which exalt the mind. Their worth and power cannot be exaggerated. They are the mightiest influences on earth. One great thought breathed into a man may regenerate him. The idea of freedom in ancient and modern republics, the idea of inspiration in various religious sects, the idea of immortality, how have these triumphed over worldly interests! How many heroes and martyrs have they formed! Great ideas are mightier than the passions. To awaken them is the highest office of education. As yet it has been little thought of. The education of the mass of the people has consisted in giving them mechanical habits, in breaking them to current usages and modes of thinking, in teaching religion and morality as traditions. It is time that a rational culture should take the place of mechanical; that men should learn to act more from ideas and principles, and less from blind impulse and undiscerning imitation.

Am I met here by the constantly recurring objection, that such great thoughts as have now been treated of are not to be expected in the multitude of men whose means of culture are so confined? To this difficulty I shall reply in the next lecture; but I wish to state a fact, or law of our nature, very cheering to those who, with few means, still pant for generous improvement. It is this, that great ideas come to us less from outward, direct, laborious teaching, than from indirect influences, and from the native working of our own minds; so that those who want the outward apparatus for extensive learning are not cut off from them. Thus, laborious teachers may instruct us for years in God, and virtue, and the soul, and we may remain nearly as ignorant of them as at the beginning; whilst a look, a tone, an act of a fellow-creature, who is kindled by a grand thought, and who is thrown in our path at some susceptible season of life, will do much to awaken and expand this thought within us. It is a matter of experience that the greatest ideas often come to us, when right-minded, we know not how. They flash on us as lights from heaven. A man seriously given to the culture of his mind in virtue and truth finds himself under better teaching than that of man. Revelations of his own soul, of God's intimate presence, of the grandeur of the creation, of the glory of disinterestedness, of the deformity of wrong-doing, of the dignity of universal justice, of the might of moral principle, of the immutableness of truth, of immortality, and of the inward sources of happiness; these revelations, awakening a thirst for something higher than he is or has, come of themselves to an humble, self-improving man. Sometimes a common scene in nature, one of the common relations of life, will open itself to us with a brightness and pregnancy of meaning unknown before. Sometimes a thought of this kind forms an era in life. It changes the whole future course. It is a new creation. And these great ideas are not confined to men of any class. They are communications of the Infinite Mind to all minds which are open to their reception; and labor is a far better condition for their reception than luxurious or fashionable life. It is even better than a studious life, when this fosters vanity, pride, and the spirit of jealous competition. A childlike simplicity attracts these revelations more than a selfish culture of intellect, however far extended.—Perhaps a caution should be added to these suggestions. In speaking of great ideas, as sometimes springing up of themselves, as sudden illuminations, I have no thought of teaching that we are to wait for them passively, or to give up our minds unthinkingly to their control. We must prepare ourselves for them by faithfulness to our own powers, by availing ourselves of all means of culture within our reach; and, what is more, these illuminations, if they come, are not distinct, complete, perfect views, but glimpses, suggestions, flashes, given us, like all notices and impressions from the outward world, to be thought upon, to be made subjects of patient reflection, to be brought by our own intellect and activity into their true connection with all our other thoughts. A great idea, without reflection, may dazzle and bewilder, may destroy the balance and proportion of the mind, and impel to dangerous excess. It is to awaken the free, earnest exertion of our powers, to rouse us from passiveness to activity and life, that inward inspirations, and the teachings of outward nature, are accorded to the mind.

I have thus spoken at large of that force of thought which the laborer is to seek as his true elevation; and I will close the subject with observing, that on whatever objects or for whatever purposes this force may be exerted, one purpose should be habitually predominant, and that is, to gain a larger, clearer comprehension of all the duties of life. Thought cannot take too wide a range; but its chief aim should be to acquire juster and brighter perceptions of the right and the good, in every relation and condition in which we may be placed. Do not imagine that I am here talking professionally, or sliding unconsciously, by the force of habit, into the tone of the pulpit. The subject of duty belongs equally to all professions and all conditions. It were as wise to think of living without breath, or of seeing without light, as to exclude moral and religious principle from the work of self-elevation. And I say this, because you are in danger of mistaking mere knowledge for improvement. Knowledge fails of its best end when it does not minister to a high virtue. I do not say that we are never to think, read, or study, but for the express purpose of learning our duties. The mind must not be tied down by rigid rules. Curiosity, amusement, natural tastes, may innocently direct reading and study to a certain extent. Even in these cases, however, we are bound to improve ourselves morally as well as intellectually, by seeking truth and rejecting falsehood, and by watching against the taint which inheres in almost all human productions. What avails intellectual without moral power? How little does it avail us to study the outward world, if its greatness inspire no reverence of its Author, if its beneficence awaken no kindred love towards our fellow-creatures! How little does it avail us to study history, if the past do not help us to comprehend the dangers and duties of the present; if from the sufferings of those who have gone before us, we do not learn how to suffer, and from their great and good deeds how to act nobly; if the development of the human heart, in different ages and countries, do not give us a better knowledge of ourselves! How little does literature benefit us, if the sketches of life and character, the generous sentiments, the testimonies to disinterestedness and rectitude, with which it abounds, do not incite and guide us to wiser, purer, and more graceful action! How little substantial good do we derive from poetry and the fine arts, if the beauty, which delights the imagination, do not warm and refine the heart, and raise us to the love and admiration of what is fair, and perfect, and lofty, in character and life! Let our studies be as wide as our condition will allow; but let this be their highest aim, to instruct us in our duty and happiness, in the perfection of our nature, in the true use of life, in the best direction of our powers. Then is the culture of intellect an unmixed good, when it is sacredly used to enlighten the conscience, to feed the flame of generous sentiment, to perfect us in our common employments, to throw a grace over our common actions, to make us sources of innocent cheerfulness and centres of holy influence, and to give us courage, strength, stability, amidst the sudden changes and sore temptations and trials of life.

LECTURE II

In my last lecture I invited your attention to a subject of great interest,—the elevation of the laboring portion of the community. I proposed to consider, first, in what this elevation consists; secondly the objections which may be made to its practicableness; thirdly, the circumstances which now favor it, and gives us hope that it will be more and more accomplished. In considering the first head, I began with stating in what the elevation of the laboring class does not consist, and then proceeded to show positively what it is, what it does consist in. I want time to retrace the ground over which we then travelled. I must trust to your memories. I was obliged by my narrow limits to confine myself chiefly to the consideration of the intellectual elevation which the laborer is to propose; though, in treating this topic, I showed the moral, religious, social improvements which enter into his true dignity. I observed that the laborer was to be a student, a thinker, an intellectual man, as well as a laborer; and suggested the qualifications of this truth which are required by this peculiar employment, by his daily engagement in manual toil. I now come to consider the objections which spring up in many minds, when such views of the laborer's destiny are given. This is our second head.

First, it will be objected, that the laboring multitude cannot command a variety of books, or spend much time in reading; and how, then, can they gain the force of thought, and the great ideas, which were treated of in the former lecture? This objection grows out of the prevalent disposition to confound intellectual improvement with book-learning. Some seem to think that there is a kind of magic in a printed page, that types give a higher knowledge than can be gained from other sources. Reading is considered as the royal road to intellectual eminence. This prejudice I have virtually set aside in my previous remarks; but it has taken so strong a hold of many as to need some consideration. I shall not attempt to repel the objection by decrying books. Truly good books are more than mines to those who can understand them. They are the breathings of the great souls of past times. Genius is not embalmed in them, as is sometimes said, but lives in them perpetually. But we need not many books to answer the great ends of reading. A few are better than many, and a little time given to a faithful study of the few will be enough to quicken thought and enrich the mind. The greatest men have not been bookmen. Washington, it has often been said, was no great reader. The learning commonly gathered from books is of less worth than the truths we gain from experience and reflection. Indeed, most of the knowledge from reading, in these days, being acquired with little mental action, and seldom or never reflected on and turned to use, is very much a vain show. Events stirring the mind to earnest thought and vigorous application