We Philologists Part 2

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Where do we see the effect of antiquity? Not in language, not in the imitation of something or other, and not in perversity and waywardness, to which uses the French have turned it. Our museums are gradually becoming filled up: I always experience a sensation of disgust when I see naked statues in the Greek style in the presence of this thoughtless philistinism which would fain devour everything.

PLANS AND THOUGHTS RELATING TO A WORK ON PHILOLOGY

(1875)

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Of all sciences philology at present is the most favoured its progress having been furthered for centuries by the greatest number of scholars in every nation who have had charge of the n.o.blest pupils. Philology has thus had one of the best of all opportunities to be propagated from generation to generation, and to make itself respected. How has it acquired this power?

Calculations of the different prejudices in its favour.

How then if these were to be frankly recognised as prejudices? Would not philology be superfluous if we reckoned up the interests of a position in life or the earning of a livelihood? What if the truth were told about antiquity, and its qualifications for training people to live in the present?

In order that the questions set forth above may be answered let us consider the training of the philologist, his genesis: he no longer comes into being where these interests are lacking.

If the world in general came to know what an unseasonable thing for us antiquity really is, philologists would no longer be called in as the educators of our youth.

Effect of antiquity on the non-philologist likewise nothing. If they showed themselves to be imperative and contradictory, oh, with what hatred would they be pursued! But they always humble themselves.

Philology now derives its power only from the union between the philologists who will not, or cannot, understand antiquity and public opinion, which is misled by prejudices in regard to it.

The real Greeks, and their "watering down" through the philologists.

The future commanding philologist sceptical in regard to our entire culture, and therefore also the destroyer of philology as a profession.

THE PREFERENCE FOR ANTIQUITY

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If a man approves of the investigation of the past he will also approve and even praise the fact--and will above all easily understand it--that there are scholars who are exclusively occupied with the investigation of Greek and Roman antiquity: but that these scholars are at the same time the teachers of the children of the n.o.bility and gentry is not equally easy of comprehension--here lies a problem.

Why philologists precisely? This is not altogether such a matter of course as the case of a professor of medicine, who is also a practical physician and surgeon. For, if the cases were identical, preoccupation with Greek and Roman antiquity would be identical with the "science of education." In short, the relations.h.i.+p between theory and practice in the philologist cannot be so quickly conceived. Whence comes his pretension to be a teacher in the higher sense, not only of all scientific men, but more especially of all cultured men? This educational power must be taken by the philologist from antiquity; and in such a case people will ask with astonishment: how does it come that we attach such value to a far-off past that we can only become cultured men with the aid of its knowledge?

These questions, however, are not asked as a rule: The sway of philology over our means of instruction remains practically unquestioned; and antiquity _has_ the importance a.s.signed to it. To this extent the position of the philologist is more favourable than that of any other follower of science. True, he has not at his disposal that great ma.s.s of men who stand in need of him--the doctor, for example, has far more than the philologist. But he can influence picked men, or youths, to be more accurate, at a time when all their mental faculties are beginning to blossom forth--people who can afford to devote both time and money to their higher development. In all those places where European culture has found its way, people have accepted secondary schools based upon a foundation of Latin and Greek as the first and highest means of instruction. In this way philology has found its best opportunity of transmitting itself, and commanding respect: no other science has been so well favoured. As a general rule all those who have pa.s.sed through such inst.i.tutions have afterwards borne testimony to the excellence of their organisation and curriculum, and such people are, of course, unconscious witnesses in favour of philology. If any who have not pa.s.sed through these inst.i.tutions should happen to utter a word in disparagement of this education, an unanimous and yet calm repudiation of the statement at once follows, as if cla.s.sical education were a kind of witchcraft, blessing its followers, and demonstrating itself to them by this blessing. There is no attempt at polemics "We have been through it all." "We know it has done us good."

Now there are so many things to which men have become so accustomed that they look upon them as quite appropriate and suitable, for habit intermixes all things with sweetness; and men as a rule judge the value of a thing in accordance with their own desires. The desire for cla.s.sical antiquity as it is now felt should be tested, and, as it were, taken to pieces and a.n.a.lysed with a view to seeing how much of this desire is due to habit, and how much to mere love of adventure--I refer to that inward and active desire, new and strange, which gives rise to a productive conviction from day to day, the desire for a higher goal, and also the means thereto as the result of which people advance step by step from one unfamiliar thing to another, like an Alpine climber.

What is the foundation on which the high value attached to antiquity at the present time is based, to such an extent indeed that our whole modern culture is founded on it? Where must we look for the origin of this delight in antiquity, and the preference shown for it?

I think I have recognised in my examination of the question that all our philology--that is, all its present existence and power--is based on the same foundation as that on which our view of antiquity as the most important of all means of training is based. Philology as a means of instruction is the clear expression of a predominating conception regarding the value of antiquity, and the best methods of education. Two propositions are contained in this statement. In the first place all higher education must be a historical one, and secondly, Greek and Roman history differs from all others in that it is cla.s.sical. Thus the scholar who knows this history becomes a teacher. We are not here going into the question as to whether higher education ought to be historical or not; but we may examine the second and ask: in how far is it cla.s.sic?

On this point there are many widespread prejudices. In the first place there is the prejudice expressed in the synonymous concept, "The study of the humanities": antiquity is cla.s.sic because it is the school of the humane.

Secondly: "Antiquity is cla.s.sic because it is enlightened----"

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It is the task of all education to change certain conscious actions and habits into more or less unconscious ones; and the history of mankind is in this sense its education. The philologist now practises unconsciously a number of such occupations and habits. It is my object to ascertain how his power, that is, his instinctive methods of work, is the result of activities which were formerly conscious, but which he has gradually come to feel as such no longer: _but that consciousness consisted of prejudices_. The present power of philologists is based upon these prejudices, for example the value attached to the _ratio_ as in the cases of Bentley and Hermann. Prejudices are, as Lichtenberg says, the art impulses of men.

29

It is difficult to justify the preference for antiquity since it has arisen from prejudices:

1. From ignorance of all non-cla.s.sical antiquity.

2. From a false idealisation of humanitarianism, whilst Hindoos and Chinese are at all events more humane.

3. From the pretensions of school-teachers.

4. From the traditional admiration which emanated from antiquity itself.

5. From opposition to the Christian church; or as a support for this church.

6. From the impression created by the century-long work of the philologists, and the nature of this work. It must be a gold mine, thinks the spectator.

7. The acquirement of knowledge attained as the result of the study. The preparatory school of science.

In short, partly from ignorance, wrong impressions, and misleading conclusions; and also from the interest which philologists have in raising their science to a high level in the estimation of laymen.

Also the preference for antiquity on the part of the artists, who involuntarily a.s.sume proportion and moderation to be the property of all antiquity. Purity of form. Authors likewise.

The preference for antiquity as an abbreviation of the history of the human race, as if there were an autochthonous creation here by which all becoming might be studied.

The fact actually is that the foundations of this preference are being removed one by one, and if this is not remarked by philologists themselves, it is certainly being remarked as much as it can possibly be by people outside their circle. First of all history had its effect, and then linguistics brought about the greatest diversion among philologists themselves, and even the desertion of many of them. They have still the schools in their hands: but for how long! In the form in which it has existed up to the present philology is dying out; the ground has been swept from under its feet. Whether philologists may still hope to maintain their status is doubtful; in any case they are a dying race.

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The peculiarly significant situation of philologists: a cla.s.s of people to whom we entrust our youth, and who have to investigate quite a special antiquity. The highest value is obviously attached to this antiquity. But if this antiquity has been wrongly valued, then the whole foundation upon which the high position of the philologist is based suddenly collapses. In any case this antiquity has been very differently valued, and our appreciation of the philologists has constantly been guided by it. These people have borrowed their power from the strong prejudices in favour of antiquity,--this must be made clear.

Philologists now feel that when these prejudices are at last refuted, and antiquity depicted in its true colours, the favourable prejudices towards them will diminish considerably. _It is thus to the interest of their profession not to let a clear impression of antiquity come to light; in particular the impression that antiquity in its highest sense renders one "out of season?"_ i.e., _an enemy to one's own time._

It is also to the interest of philologists as a cla.s.s not to let their calling as teachers be regarded from a higher standpoint than that to which they themselves can correspond.

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It is to be hoped that there are a few people who look upon it as a problem why philologists should be the teachers of our n.o.blest youths.

Perhaps the case will not be always so--It would be much more natural _per se_ if our children were instructed in the elements of geography, natural science, political economy, and sociology, if they were gradually led to a consideration of life itself, and if finally, but much later, the most noteworthy events of the past were brought to their knowledge. A knowledge of antiquity should be among the last subjects which a student would take up; and would not this position of antiquity in the curriculum of a school be more honourable for it than the present one?--Antiquity is now used merely as a propaedeutic for thinking, speaking, and writing; but there was a time when it was the essence of earthly knowledge, and people at that time wished to acquire by means of practical learning what they now seek to acquire merely by means of a detailed plan of study--a plan which, corresponding to the more advanced knowledge of the age, has entirely changed.

Thus the inner purpose of philological teaching has been entirely altered; it was at one time material teaching, a teaching that taught how to live, but now it is merely formal.[2]