pending/1699: Get a beautiful tan all year long Friend (pending)

[email protected] Sat, 10 Jan 2009 23:16:36 -0600 (CST)
Newsgroups	gmane.comp.bug-tracking.gnats.prs
Message-ID	<[email protected]>
>Number:         1699
>Category:       pending
>Synopsis:       Get a beautiful tan all year long Friend
>Confidential:   no
>Severity:       serious
>Priority:       medium
>Responsible:    unassigned
>State:          open
>Class:          sw-bug
>Submitter-Id:   net
>Arrival-Date:   Sat Jan 10 23:16:36 -0600 2009
>Originator:     "TannnigBedCatalog" <[email protected]>
>Release:        
>Description:
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 <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 6 may lie a real ambiguity; and such a motive the word curiosity gives us. I hav
 e before now pointed out that in English we 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 s
 e
  nse; 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, Monsieur SainteBeuve, 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 Monsieur SainteBeuve with blame if it was said that he was impelled in his operations as a critic by curiosity, and omitting either to perceive that Monsieur SainteBeuve 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 7 and not of praise. For as there is a curiosity about intellectual matte
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  s 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.>
 
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 <But men of culture and poetry, it will be said, are again and again failing, and failing conspicuously, in the necessary first stage to perfection, in the subduing of the great obvious faults of our animality, which it is the glory of these religious organisations to have helped us to subdue. True, they do often so fail: they have often been without the virtues as well as the faults of the Puritan; it has been one of their dangers that they so felt the Puritans faults that they too much neglected the practice of his virtues. I will not, however, exculpate them at the Puritans expense; they have often failed in morality, and morality is indispensable; they have been punished for their failure, as the Puritan has been rewarded for his performance. They have been punished wherein they err
 ed; but their ideal of beauty and sweetness and light, and a human nature complete on all its sides, remains the true ideal of perfection still; just as the Puritans ideal 29 of perfection 
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  emains narrow and inadequate, although for what he did well he has been richly rewarded. Notwithstanding the mighty results of the Pilgrim Fathers voyage, they and their standard of perfection are rightly judged when we figure to ourselves Shakspeare or Virgil,souls in whom sweetness and light, and all that in human nature is most humane, were eminent,accompanying them on their voyage, and think what intolerable company Shakspeare and Virgil would have found them! In the same way let us judge the religious organisations which we see all around us. Do not let us deny the good and the happiness which they have accomplished; but do not let us fail to see clearly that their idea of human perfection is narrow and inadequate, and that the Dissidence of Dissent and the Protestantism of the P
 rotestant religion will never bring humanity to its true goal. As I said with regard to wealth,let us look at the life of those who live in and for it;so I say with regard to the religious
  
  organisations. Look at the life imaged in such a newspaper as the Nonconformist;a life of jealousy of the Establishment, disputes, teameetings, openings of chapels, sermons; and then think of it 30 as an ideal of a human life completing itself on all sides, and aspiring with all its organs after sweetness, light, and perfection!>
 
 
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