LITMIR.BIZ

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the facts conform to it. For we have at present, observe, schools of three kinds, in operation over the whole of England. We have—I name it first, though, I am sorry to say, it is last in influence—the body consisting of the Royal Academy, with the Institute of Architects, and the schools at Kensington, and their branches; teaching various styles of fine or mechanical art. We have, in the second place, the Royal Society, as a central body; and, as its satellites, separate companies of men devoted to each several science: investigating, classing, and describing facts with unwearied industry. And lastly and chiefly, we have the great Universities, with all their subordinate public schools, distinctively occupied in regulating,—as I think you will at once admit,—not the language merely, nor even the language principally, but the modes of philosophical and imaginative thought in which we desire that youth should be disciplined, and age informed and majestic. The methods of language, and its range; the possibilities of its beauty, and the necessities for its precision, are all dependent upon the range and dignity of the unspoken conceptions which it is the function of these great schools of literature to awaken, and to guide.

      7. The range and dignity of conceptions! Let us pause a minute or two at these words, and be sure we accept them.

      First, what is a conception? What is this separate object of our work, as scholars, distinguished from artists, and from men of science?

      We shall discover this better by taking a simple instance of the three agencies.

      Suppose that you were actually on the plain of Pæstum, watching the drift of storm-cloud which Turner has here engraved.2 If you had occupied yourself chiefly in schools of science, you would think of the mode in which the electricity was collected; of the influence it had on the shape and motion of the cloud; of the force and duration of its flashes, and of other such material phenomena. If you were an artist, you would be considering how it might be possible, with the means at your disposal, to obtain the brilliancy of the light, or the depth of the gloom. Finally, if you were a scholar, as distinguished from either of these, you would be occupied with the imagination of the state of the temple in former times; and as you watched the thunderclouds drift past its columns, and the power of the God of the heavens put forth, as it seemed, in scorn of the departed power of the god who was thought by the heathen to shake the earth—the utterance of your mind would become, whether in actual words or not, such as that of the Psalmist:—“Clouds and darkness are round about Him—righteousness and judgment are the habitation of His throne.” Your thoughts would take that shape, of their own accord, and if they fell also into the language, still your essential scholarship would consist, not in your remembering the verse, still less in your knowing that “judgment” was a Latin word, and “throne” a Greek one; but in your having power enough of conception, and elevation enough of character, to understand the nature of justice, and be appalled before the majesty of dominion.

      8. You come, therefore, to this University, I repeat once again, that you may learn how to form conceptions of proper range or grasp, and proper dignity, or worthiness. Keeping then the ideas of a separate school of art, and separate school of science, what have you to learn in these? You would learn in the school of art, the due range and dignity of deeds; or doings—(I prefer the word to “makings,” as more general), and in the school of science, you would have to learn the range and dignity of knowledges.

      Now be quite clear about this: be sure whether you really agree with me or not.

      You come to the School of Literature, I say, to learn the range and dignity of conceptions.

      To the School of Art, to learn the range and dignity of deeds.

      To the School of Science, to learn the range and dignity of knowledges.

      Do you agree to that, or not? I will assume that you admit my triple division; but do you think, in opposition to me, that a school of science is still a school of science, whatever sort of knowledge it teaches; and a school of art still a school of art, whatever sort of deed it teaches; and a school of literature still a school of literature, whatever sort of notion it teaches?

      Do you think that? for observe, my statement denies that. My statement is, that a school of literature teaches you to have one sort of conception, not another sort; a school of art to do a particular sort of deed, not another sort; a school of science to possess a particular sort of knowledge, not another sort.

      9. I assume that you differ with me on this point;—some of you certainly will. Well then, let me go back a step. You will all go thus far with me, that—now taking the Greek words—the school of literature teaches you to have νοῦς, or conception of things, instead of ἄνοια,—no conception of things; that the school of art teaches you τεχνὴ of things, instead of ἀτεχνία; and the school of science ἐπιστήμη, instead of ἄγνοια or ‘ignorantia.‘ But, you recollect, Aristotle names two other faculties with these three,—φρόνησις, namely, and σοφία. He has altogether five, τεχνὴ, ἐπιστήμη, φρόνησις, σοφία, νοῦς; that is to say, in simplest English,—art, science, sense, wisdom, and wit. We have got our art, science, and wit, set over their three domains; and we old people send you young ones to those three schools, that you may not remain artless, scienceless, nor witless. But how of the sense, and the wisdom? What domains belong to these? Do you think our trefoil division should become cinquefoil, and that we ought to have two additional schools; one of Philosophia, and one of Philophronesia? If Aristotle’s division were right it would be so. But his division is wrong, and he presently shows it is; for he tells you in the next page, (in the sentence I have so often quoted to you,) that “the virtue of art is the wisdom which consists in the wit of what is honourable.” Now that is perfectly true; but it of course vitiates his division altogether. He divides his entire subject into A, B, C, D, and E; and then he tells you that the virtue of A is the B which consists in C. Now you will continually find, in this way, that Aristotle’s assertions are right, but his divisions illogical. It is quite true that the virtue of art is the wisdom which consists in the wit of what is honourable; but also the virtue of science is the wit of what is honourable, and in the same sense, the virtue of νοῦς, or wit itself, consists in its being the wit or conception of what is honourable. Σοφία, therefore, is not only the ἀρετή τέχνης, but, in exactly the same sense, the ἀρετή ἐπιστήμης, and in this sense, it is the ἀρετή νόου. And if not governed by σοφία, each school will teach the vicious condition of its own special faculty. As σοφία is the ἀρετή of all three, so μωρία will be the κακία of all three.

      10. Now in this, whether you agree with me or not, let me be at least sure you understand me. Σοφία, I say, is the virtue, μωρία is the vice, of all the three faculties of art, science, and literature. There is for each of them a negative and a positive side, as well as a zero. There is a nescience for zero in science—with wise science on one side, foolish science on the other: ἀτεχνία for zero in art, with wise art on one side, foolish art on the other; and ἀνοια for zero in νοῦς, with wise νοῦς on one side, foolish νοῦς on the other.

      11. You will smile at that last expression, ‘foolish νοῦς.’ Yet it is, of all foolish things, the commonest and deadliest. We continually complain of men, much more of women, for reasoning ill. But it does not matter how they reason, if they don’t conceive basely. Not one person in a hundred is capable of seriously reasoning; the difference between man and man is in the quickness and quality, the accipitrine intensity, the olfactory choice, of his νοῦς. Does he hawk at game or carrion? What you choose to grasp with your mind is the question;—not how you handle it afterwards. What does it matter how you build, if you have bad bricks to build with; or how you reason, if every idea with which you begin is foul or false? And in general all fatal false reasoning proceeds from people’s having some one false notion in their hearts, with which they are resolved that their reasoning shall comply.

      But, for better illustration, I will now take my own special subject out of the three;—τεχνὴ. I have said that we have, for its zero, ἀτεχνία,

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