No More Learning

Yet it is
really a very few years since both philosophy and science were subjected
to brutal popular control, to authority in fact--the authority of
either the general ignorance of the community, or the terror and greed
for power of an ecclesiastical or governmental class. Of course, we have
to a very great extent got rid of any attempt on the part of the
community, or the Church, or the Government, to interfere with the
individualism of speculative thought, but the attempt to interfere with
the individualism of imaginative art still lingers. In fact, it does
more than linger; it is aggressive, offensive, and brutalising.

In England, the arts that have escaped best are the arts in which the
public take no interest. Poetry is an instance of what I mean. We have
been able to have fine poetry in England because the public do not read
it, and consequently do not influence it. The public like to insult
poets because they are individual, but once they have insulted them,
they leave them alone. In the case of the novel and the drama, arts in
which the public do take an interest, the result of the exercise of
popular authority has been absolutely ridiculous. No country produces
such badly-written fiction, such tedious, common work in the novel form,
such silly, vulgar plays as England. It must necessarily be so. The
popular standard is of such a character that no artist can get to it. It
is at once too easy and too difficult to be a popular novelist. It is
too easy, because the requirements of the public as far as plot, style,
psychology, treatment of life, and treatment of literature are concerned
are within the reach of the very meanest capacity and the most
uncultivated mind. It is too difficult, because to meet such
requirements the artist would have to do violence to his temperament,
would have to write not for the artistic joy of writing, but for the
amusement of half-educated people, and so would have to suppress his
individualism, forget his culture, annihilate his style, and surrender
everything that is valuable in him. In the case of the drama, things are
a little better: the theatre-going public like the obvious, it is true,
but they do not like the tedious; and burlesque and farcical comedy, the
two most popular forms, are distinct forms of art.
Delightful work may
be produced under burlesque and farcical conditions, and in work of this
kind the artist in England is allowed very great freedom. It is when one
comes to the higher forms of the drama that the result of popular
control is seen. The one thing that the public dislike is novelty. Any
attempt to extend the subject-matter of art is extremely distasteful to
the public; and yet the vitality and progress of art depend in a large
measure on the continual extension of subject-matter. The public dislike
novelty because they are afraid of it. It represents to them a mode of
Individualism, an assertion on the part of the artist that he selects
his own subject, and treats it as he chooses. The public are quite right
in their attitude. Art is Individualism, and Individualism is a
disturbing and disintegrating force. Therein lies its immense value. For
what it seeks to disturb is monotony of type, slavery of custom, tyranny
of habit, and the reduction of man to the level of a machine. In Art,
the public accept what has been, because they cannot alter it, not
because they appreciate it. They swallow their classics whole, and never
taste them. They endure them as the inevitable, and as they cannot mar
them, they mouth about them. Strangely enough, or not strangely,
according to one's own views, this acceptance of the classics does a
great deal of harm. The uncritical admiration of the Bible and
Shakespeare in England is an instance of what I mean. With regard to the
Bible, considerations of ecclesiastical authority enter into the matter,
so that I need not dwell upon the point.