50+ Space Action Adventure Classics. Жюль Верн

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СКАЧАТЬ is remarkable to note how long mankind was able to carry on without any knowledge organization whatever. No encyclopædia, not even a bookseller’s encyclopædia, had existed before the seventeenth century, for the so-called Chinese Encyclopædia was a literary miscellany, and there was no permanent organization of record even on the part of such mercenary encyclopædias as came into existence after that date. Nor was there any conception of the need of a permanent system of ordered knowledge, continually revised until the twentieth century was nearing its end. To the people of the Age of Frustration our interlocking research, digest, discussion, verification, notification and informative organizations, our Fundamental Knowledge System, that is, with its special stations everywhere, its regional bureaus, its central city at Barcelona, its seventeen million active workers and its five million correspondents and reserve enquirers, would have seemed incredibly vast. It would have seemed incredibly vast to them in spite of the fact that the entirely unproductive armies and military establishments they sustained in those days of universal poverty were practically as huge.

      We are still enlarging this Brain of Mankind, still increasing its cells, extending its records and making its interactions more rapid and effective. A vast independent literature flourishes beside it. Compared with today our species in the Age of Frustration was as a whole brainless: it was collectively invertebrate with a few scattered ill-connected ganglia; it was lethargically ignorant; it had still to develop beyond the crude rudiments of any coordinated knowledge at all.

      But not only was general knowledge rudimentary, casual, erroneous and bad. Faber’s case against the old education is worse than that. Knowledge was explicitly outside education, outside formal schooling altogether. The need for a sound common ideology is a Modern State idea. The old, so called “Elementary” schools, Faber shows, did not pretend to give knowledge. So far as directive ideas were concerned, they disavowed this intention. He quotes a very revealing contemporary survey of the situation in America by Dr. G. S. Counts (The American Road to Culture, 1930) in which the complete ideological sterilization of the common schools of the Republic is demonstrated beyond question. The sterilization was deliberate. So far as the giving of comprehensive information about life went, says Faber, there was absolutely nothing valuable destroyed during this period of educational collapse because nothing valuable had as yet got into the curricula. The history taught in these popular schools was pernicious patriotic twaddle; the biology, non-existent or prudish and childish — the “facts of sex”, as they were called, were for example TAUGHT by dissecting flowers — and there was no economic instruction whatever. The nineteenth-century “education” was not enlightenment; it was anti-enlightenment. Parents, political and religious organizations watched jealously that this should be so. He quotes school time-tables and public discussions and gives samples of the textbooks in use.

      The decline in scientific research, moreover, during this age of systole, Faber insists, has been greatly exaggerated. Although there was certainly a considerable diminution in the number of actual workers through the destruction of private endowments and what was called “economy”, and although there was also a considerable interference with the international exchange of ideas and a slacking down in pace at which ideas grew, there was no absolute interruption in the advance of ordered science even through the worst phases of the social breakdown. Research displayed a protean adaptability and indestructibility. It shifted from the patronage of the millionaire to the patronage of the war lord; it took refuge in Russia, Spain and South America; it betook itself to the aeroplane hangars, to rise again in due time to its present world-predominance. It had never been pampered under the régime of private capitalism. All through that First Age of Prosperity pure research had lived from hand to mouth. As soon as it paid, says Sinclair Lewis in Martin Arrowsmith, it was commercialized and it degenerated. When the bad times came the parasites of science fell away, but the genuine scientific worker, accustomed to scanty supplies, tightened his belt a little more and in all sorts of out-of-the-way places stuck to his job.

      What really did break up in this period between 1930 and 1950 was a systematic schooling of the masses which had developed steadily during the nineteenth century. Beyond the elements of reading, speech and counting, this was no more and no less than a drilling in tradition. There had been some reforms, more particularly in method, some advance in the teaching of infants (though this was sacrificed early in the economy flurry), and a few exceptional schools emerged, but this was the character of the typical school of the time. A progressive multiplication of this kind of school had indeed gone on in nearly every country in the world even up to the outbreak of the Great War. The proportion of “literates” who could at least read increased steadily. After that the rate of advance (except in Russia after 1917, where popular teaching was only beginning) fell stage by stage to zero. But what was ebbing was not really knowledge or instruction at all, but a training in the binding traditions of the old society.

      The story of what used to be called “the conflict between religion and science” belongs mainly to the history of the nineteenth century, and we will not tell again here how the fairly stable structure of Christian belief and disciplines was weakened by the changes in values that ensued from the revelation of geological and biological horizons in that period. Before 1850 more than ninety-nine per cent of the population of Europe and America believed unquestioningly that the universe had been created in the year 4004 B.C. Their intellectual lives were all cramped to the dimensions of that petty cellule of time. It was rather frightening for them to break out. They succumbed to mental agoraphobia. The student knows already of the difficulties experienced by the Christian ministry during those years of mental release and expansion in “symbolizing” the Fall and Atonement, which had hitherto been taught as historical facts, and of the loss of confidence and authority that came through this unavoidable ambiguity. The ensuing controversies thundered and died away into mutterings and ironies, but the consequences of these disputes became more and more evident in the succeeding generations. They evinced themselves in a universal moral indefiniteness. The new and old cancelled out.

      The accepted Christian world outlook, both that prescribed by the Catholic Church and that of the various dissentient Protestant sects, had carried with it a coarse but fairly effective moral imperative. Hell was the ultima ratio of good behaviour. The Churches, although badly damaged in argument, were well endowed and powerfully entrenched in the educational organization. Their practical resistance to the new views proved to be more effective than their controversial efforts. People had the social habit of belonging to them and entrusting their children to them. There were no other teachers ready; no other schools. So the traditional orthodoxies were able to obstruct the development of a modern ethic in harmony with the new realizations of man’s place in space and time, in spite of the loss of much of their former power of unquestionable conviction.

      Gradually throughout the First Age of General Prosperity the relative value of their endowments diminished, and they lost intellectual and moral prestige. But it was only with the economic landslides of the post-war period that their material foundations gave way completely. For a time these great organizations share in the common disaster, and when at last under new auspices a restoration of production occurred they recovered nothing of their proportional importance. Their old investments had vanished. They suffered with other landlords in the general resumption of estates by the community. By 1965 C.E. it was no longer possible for an ordinary young man to get a living as a minister of any Church. Holy orders, since they implied an old-world outlook, were also a grave encumbrance for an ambitious teacher. It was extraordinary with what facility the priests and parsons changed their collars and vanished into the crowd with the progressive disappearance of their endowments. The organized Christian Churches pass out of history at last almost as quickly as the priesthood of Baal vanished after the Persian conquest. There is considerable plausibility in Faber’s contention that they could have disappeared in no other way.

      It had been usual to treat the extensive destruction of social morale which characterized this period as due to the interregnum between the fading out of the Christian ethic and the moral and intellectual establishment of modern conduct. Faber questions that boldly. He admits that the morale of Western civilization was built up very largely by Christian agencies, but he denies that they were sustaining it. He ascribes its evaporation СКАЧАТЬ