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Hiram K. Jones the Platonist

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HIRAM Kinnaird Jones, M.D. (1818−June 16, 1903) was an American physician and Platonist philosopher, greatly admired for his public spirit and personal character. He was born in Culpeper County, Virginia, Va., the son of Stephen Jones, a merchant and farmer, and Mildred Kinnaird. Dr. Jones’ paternal grandparents were natives of Wales and Scotland, the grandfather settling in Culpeper County in time to serve in the Revolutionary War under the direct command of George Washington.

Dr. Jones attended school in Missouri, where his family moved when he was young. Later he attended Illinois College at Jacksonville, Illinois, studying classics, medicine and law. He commenced medical practice at Troy, Missouri, then returned to Jacksonville, Illinois, where he remained.

In 1844, Dr. Jones was united in marriage with Elizabeth Orr, daughter of Judge Philip and Lucy Orr. Mrs. Jones was born December 24, 1824, and died August 30, 1891, being a woman of fine literary tastes and culture, and so perfectly adapted to her talented husband that their married life was very happy. They had no children.

In 1851 he was appointed Assistant Physician for the Illinois Hospital for the Insane, located at Jacksonville, and served as Acting Superintendent 1855, resigning the position to commence private practice. A dedicated and well-respected physician, Jones had an eclectic orientation which included homeopathy.

Dr. Jones not only achieved prominence as a medical practitioner, but he was one of the most public spirited men in Jacksonville, and sought to elevate the community, morally and intellectually. In 1860 Dr. Jones organized the Plato Club and was prominently identified with it during the thirty-six years of its existence. He founded the Jacksonville Historical Society, in 1884, and was its first president; the Literary Union (still active) in 1865, and the American Akademe, in 1883, of which he was also the first President.   Closely associated with fellow philosophers Thomas Moore Johnson and William Torrey Harris, he also contributed regularly to the philosophy journals The Platonist, Bibliotheca Platonica, and the Journal of Speculative Philosophy, and edited the Journal of the American Akademe.

He was an active Abolitionist, assisting with the Underground Railroad.

Jones made generous philanthropic contributions to his alma mater, Illinois College, including a beautiful library/chapel, the Jones Memorial Building, donated as a touching memorial to his talented wife.

He participated regularly in the famous Concord School of Philosophy, where for ten years he read his literary papers and received high praise from such men as Ralph Waldo Emerson, Bronson Alcott and Henry David Thoreau.

In the midst of his ceaseless activity, intellectual and professional, he found time to take extensive tours abroad, both for recreation and self-improvement. Twice he traveled to Europe, also visiting Egypt, Palestine and Syria. Upon his return home, by request of his fellow-citizens, he delivered most interesting talks on what he had seen and thought. His life was remarkably fertile in useful and elevating work.

Hiram K. Jones’ Writings and Lectures

  • Jones, Hiram K. On the Immortality of the Soul, Journal of Speculative Philosophy 9(1), 1875, 27−33.
  • Jones, Hiram K., and Sarah Denman. On Shakespeare’s Tempest. The Journal of Speculative Philosophy 9(3), 1875, pp. 293–299.
  • Jones, Hiram K. Personality and Individuality—The Outward and Inward, Journal of Speculative Philosophy 9(4), 1875, 438−439.
  • Jones, Hiram K. The Idea of the Venus. The Journal of Speculative Philosophy 10(1), 1876, pp. 48–52.
  • Jones, Hiram K. Philosophic Outlines—Cosmologic, Theologic, and Psychologic, Journal of Speculative Philosophy 14(4), 1880, 399−420.
  • Jones, Hiram K. The Eternity of the Soul: Its Pre-Existence, The Platonist 1 (5, 6, 7), 1881, 67−68.
  • Jones, Hiram K. The Education and Discipline of Man—The Uses of the World We Live In, The Platonist 1 (8, 9, 10), 1881, 117−122.
  • Jones, Hiram K. The Philosophy of Prayer and the Prayer Gauge, Journal of Speculative Philosophy, 16(1), 1882, 16−27.
  • Jones, Hiram K. Man: Spirit, Soul, Body, Journal of the American Akademe 1(1), 1884−85, 3−15.
  • Jones, Hiram K. Physical Evolution and the World We Live In, Journal of the American Akademe 2(1), 1885−86, 2−17.
  • Jones, Hiram K. Philosophy and Its Place in the Higher Education, Journal of the American Akademe 3(2), 1886−87, 29−45.
  • Jones, Hiram K. The Philosophy of Conscience, Journal of the American Akademe 4, 1887−88, 33−52.
  • Jones, Hiram K. Ideas, Bibliotheca Platonica 1(3), 1890, 192−215.
  • Jones, Hiram K. Key to Republic of Plato, Bibliotheca Platonica 1(4), 1890, 255−273.
  • Jones, Hiram K. Man and His Material Body, Journal of the American Akademe 5, 1890−91, 33−53.
  • Jones, Hiram K. The Philosophy of Religious Faith, Journal of the American Akademe 6, 1892−93, 193−200.

Concord School of Philosophy Lectures (Bridgman [1883] includes detailed summaries for Year 4)

Year 1 (1879)

  1. General content of the Platonic Philosophy.
  2. The Apology of Socrates.
  3. The Platonic idea of Church and State.
  4. The Immortality of the Soul.
  5. Reminiscence as related to the Pre-existence of the Soul.
  6. Pre-existence.
  7. The Human Body.
  8. The Republic.
  9. The Material Body.
  10. Education.

Year 2 (1880)

Five Lectures on The Platonic Philosophy, and five on Platonism in its Relation to Modern Civilization:

  1. Platonic Philosophy; Cosmologic and Theologic Outlines.
  2. The Platonic Psychology; The Daemon of Socrates.
  3. The Two Worlds, and the Twofold Consciousness; The Sensible and the Intelligible.
  4. The State and Church; Their Relations and Correlations.
  5. The Eternity of the Soul, and its Pre-existence.
  6. The Immortality and the Mortality of the Soul; Personality and Individuality; Metempsychosis.
  7. The Psychic Body and the Material Body of Man.
  8. Education and Discipline of Man; The Uses of the World we Live in.
  9. The Philosophy of Law.
  10. The Philosophy of Prayer, and the “Prayer Gauge.”

Year 3 (1881)

First Course, — The Platonic Philosophy:

  1. The Platonic Cosmology, Cosmogony, Physics and Metaphysics.
  2. Myth ; The Gods of the Greek Mythology; The Ideas and Principles of their Worship, Divine Providence, Free Will and Fate.
  3. Platonic Psychology. The Idea of Conscience; The Daemon of Socrates.
  4. The Eternity of the Soul, and its Pre-existence.
  5. The Immortality of the Soul, and the Mortality of the Soul; Personality and Individuality; Metempsychosis.

Second Course, — Platonism in its Relation to Modern Civilization.

  1. The Social Genesis; The Church and the State.
  2. The Education and Discipline of Man; The Uses of the World we Live in.
  3. The Psychic Body and the Material Body of Man; The Christian Resurrection.
  4. The Philosophy of Law.
  5. The Philosophy of Prayer, and the “Prayer Gauge.”

Year 4 (1882)

  • Premises, Predications and Outlines of Christian Philosophy, July 18 (summary in Bridgman, pp. 20−24).
  • Relation between Common Sense and Philosophy, July 24 (summary in Bridgman, pp. 74−76).
  • Relation between Science and Philosophy, July 25  (summary in Bridgman, pp. 79−81).
  • Relation between Experience and Philosophy, July 28  (summary in Bridgman, pp. 101−104).
  • Genesis of Maya, August 1 (summary in Bridgman, pp. 114−116).
  • Philosophy of Religion and the Law of the Supernatural, August 4 (summary in Bridgman, pp. 131−133).
  • Community of the Faiths and Worships of Mankind, August 8  (summary in Bridgman, pp. 144−147).
  • The Symposium, August 11 (summary in Bridgman, pp. 160−162).

References

Anderson, Paul Russell. Hiram K. Jones and Philosophy in Jacksonville. Journal of the Illinois State Historical Society (1908-1984), vol. 33, no. 4, 1940, pp. 478–520.

Anderson, Paul R. Platonism in the Midwest. Philadelphia: Temple University, 1963.

Bateman, Newton; ‎ Short,William F. Historical Encyclopedia Of Illinois & History of Morgan County IL. Munsell Publishing Company, Publishers, 1906. (article: JONES, Hiram Kinnaird, M. D.)

Bregman, Jay. The Neoplatonic Revival in North AmericaHermathena, no. 149, 1990, pp. 99–119.

Bridgman, Raymond L. Concord Lectures on Philosophy, 1882.  Cambridge, MA: Moses King, 1883.

Block, Lewis J. The Plato Club of Jacksonville.  The Platonist, vol. 1, nos. 5, 6 & 7 (June−Aug. 1881), pp. 84−85.

Jones, Hiram K. Key to the Republic of Plato. Bibliotheca Platonica, vol. 1, no. 4 (Nov.−Dec. 1890), pp. 255−273.

Pitner, T. J.; Black, C. E.; Norbury, F. P. Obituary: Dr. Hiram K. Jones. Illinois Medical Journal, vol. 5 (June 1903−May 1904), pp. 173−174.

Pontiac, Ronnie. The Platonist on Sunset Blvd: Part 1: Hiram K. Jones the Western Wonder. Newtopia Magazine. January 15, 2013.

Copyright (c) John Uebersax, 2017.

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Written by John Uebersax

July 11, 2017 at 4:33 pm

The Emersonian ‘Universal Mind’ and Its Vital Importance

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IT SEEMS I’m always trying to get people to read Emerson. Why? Because I’m convinced his writings contain solutions to many of today’s urgent social problems.

Perhaps Emerson’s most important contribution is a concept that he refers to throughout his works, calling various names, but most often Universal Mind. This term invites a number of unintended meanings, tending to obscure Emerson’s important message.

Universal Mind may at first glance seem a vague, new-agey reference to some cosmic super-intelligence, but that’s not what Emerson means.. The concept is more commonplace, down-to-earth and practical. It could perhaps better be called the Human Nature, Universal Human Nature, or Man. For now, though, I’ll stick with Emerson’s term, but put it in italics instead of capital letters to demystify it. What, then, does Emerson mean by the universal mind of humanity?

It is, basically, all human beings share a common repertoire of mental abilities. Just as insects or lizards of a particular species share a common natural endowment of behavioral instincts, so all humans have a common natural set of mental skills, aptitudes, and concepts. (In fact, sometimes uses the word Instinct instead of universal mind.)

For example, consider a basic axiom of plane geometry: that two parallel lines never intersect. Once this was explained to you in high school, at which point you said, “Oh, I see that. It’s common sense.” This is the Emersonian universal mind in action. Every other geometry student has the same response. The ability to ‘see’ this is or ‘get it’ part of our common mental ability as human beings.

And the same can be said of hundreds, thousands, or more particular elements of human knowledge. These cover many different domains, including basic principles of mathematics and logic, artistic and aesthetic judgments (all human beings admire a beautiful sunset, all see the Taj Mahal as sublime and beautiful), moral principles (what is just or fair?), and religion (e.g., that God exists and deserves our thanks and praise.)

By the universal mind, then, Emerson merely means that plain fact that all or virtually all members of the human race share a vast repertoire of common mental abilities, concepts, judgments, and so on. This is not wild metaphysical speculation. It is an empirically obvious fact. Without this implied assumption of universal mind, for example, criminal laws and courts would be pointless. The mere fact that we hold people accountable for criminal misdeeds implies a shared set of assumptions about right and wrong, accountability for ones actions, etc.

Now it is true that one may, if one wants, elaborate the principle of a universal human mind and add all sorts of metaphysical speculations. Some do. They see this universal mind as deriving from the principle of all men being made in God’s image and likeness. These are important considerations, but they are, in a sense, secondary ones. More important is that is, it is important that all people — theists and atheists, metaphysicians and empiricists alike — can agree on the existence of the universal human character. Said another way, it is vital that we not let disagreements over metaphysics obscure or distract us from this more important consensus that there is a universal man or universal mind.

Why? Because this concept — something we all assume implicitly — has been insufficiently examined and developed at a collective level. It needs to become a topic of public discourse and scientific study, because its implications are enormous. We’ve only just begun this work as a species, as evidenced by the fact that we as yet haven’t even agreed even on a term! It’s always been with us, but only lately have be become fully aware of it. This realization is a milestone in the evolution of human consciousness and society.

Maybe I’ll write a followup that discusses the specific ways in which this concept, fully developed, may advantageously affect our current social conditions. For now I’ll simply list a few relevant categories where it applies:

Human Dignity. Each person has vast potential and therefore vast dignity. Each carries, as it were, the wisdom and the sum of potential scientific, artistic, moral, and religious capabilities of the entire species. Any person has the innate hardware, and with just a little training could learn to discern the technical and aesthetic difference between a Botticelli painting from a Raphael, a Rembrandt from a Rubens. Each human being is sensitive to the difference between a Mozart piano sonata and one by Beethoven. And so in Science. Any person could understand the Theory of Relativity suitably explained. Or differential equations. Or the physics of black holes.

Consider this thought experiment. If the human race made itself extinct, but aliens rescued one survivor, that one person could be taught, almost by reading alone, to recover the sum of all scientific, moral, and artistic insights of the species! The entirety of our collective abilities would live on in one person. And, more, that would be true regardless of which person were the survivor. So much is the vast ability and dignity of each human being.

Education. It exceeds what we currently know to assert that all possible concepts already exist fully developed, though latent, in each person. But we can assert that all human beings are hard-wired in certain ways to enable to form these concepts when supplied with suitable data. In either case, the implication is that education does not instill knowledge, so much as elicits the pre-existing aptitudes. Further, in keeping with the preceding point, the universal mind means that no person is limited in their ability to learn. Each person is a Genius. We should do our utmost to make this potentiality a fact for as many as possible. Education should be lifelong, not something relegated to the first 18 years of life.

Arts are not the peculiar luxury of the elite upper class. Shakespeare, Mozart, and Raphael are the common heritage of all. We need to take much more seriously the basic human right to have each ones divine artistic nature flower.

Economics. Today economics has become the main frame of reference for conceptualizing all human progress. We must rethink this, and give greater allowance for seeing the flourishing of the universal man as our goal. Nobody can be happy with vast potentials unfulfilled. It is not the way of nature. We must get it clear in our thinking, individually and collectively, that the business of society is to empower the individual.

Social discourse. All solutions to social ills already exist latent in Man’s heart. The phrase ‘common dreams’ is more than a euphemism. We do have common ideals, great ones. Our social discourse should aim for mutual insight and self-discovery. Answers are within: one’s within oneself; but also, because of the universal mind, ones within the other as well.  Instead of argument and debate we should aim for dialectic: a joint uncovering of ideals and guiding principles and raising of consciousness.

Government. To much of modern political philosophy assumes the principle of nanny government. People are wiser than governments. We should insist that the first priority of government is to make itself unnecessary. Liberate the universal man — the ultimate moral force on earth — and see how much things improve without government intervention!

Foreign policy. All men are at the core alike. All respond to the same appeals to Reason and Morals. All have equal worth and dignity. All are designed for cooperation, friendship, and love. Any foreign policy which denies these realities does not conform with nature and cannot succeed.

As noted, Emerson’s discussion of the universal mind is found scattered throughout his works. Emerson was not systematic, but nevertheless his message comes across very clear. Some of his works most relevant this theme are Self Reliance, Intellect and Art (Essays, First Series), The Poet and Politics (Essays, Second Series), and Genius and Religion (Early Lectures).

First draft

References

Emerson, Ralph Waldo. Complete Works of Ralph Waldo Emerson, Centenary Edition. Ed. Edward Waldo Emerson. Boston, 1903–1904.
Online edition (UMich): http://quod.lib.umich.edu/e/emerson/

Emerson, Ralph Waldo. The Early Lectures of Ralph Waldo Emerson, Volume 2. Ed. Stephen E. Whicher and Robert E. Spiller. Cambridge, MA, 1964.
http://books.google.com/books?id=F4Xfp8HbfxIC<a?

White Paper: Materialism, Idealism, and Higher Education in California

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UC seal 200x200

I’ve just completed a new White Paper on public higher education policy in California.  Here is an abstract:

For the last 50 years, a belief that building a robust and competitive state economy should predominate California’s public higher education goals has become increasingly prevalent, and today it is taken as an unchallenged assumption. This White Paper emphatically rejects that assumption, and argues that broader cultural and social goals are of equal, if not greater importance for Californians’ well-being than purely economic ones; and that to achieve these broader social goals we must place more emphasis on humanities and the classical model of liberal education.

A more detailed Executive Summary is included with the paper.   You can download a copy to read here, at the Californians for Higher Education Reform website.

Fiat Lucrum: Berkeley Faculty vs. California Citizens on Online Courses

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Let There Be Loot!

Fiat Lucrum

California State Senator Darrell Steinberg is co-sponsoring SB 520, titled “California Virtual Campus.” The Senate Bill would potentially enable California students to receive credit at public universities and colleges (UCs, CSUs, and CCCs) for courses taken online from any source.  This would presumably stimulate competition, lower course costs, and make higher education available to more Californians.

Predictably, there is resistance from faculty associations.  The Berkeley Faculty Association, for example, is circulating a petition to oppose SB 520.  The petition states that SB 520 “will lower academic standards (particularly in key skills such as writing, math, and basic analysis), augment the educational divide along socio-economic lines, and diminish the ability for underrepresented minorities to excel in higher education.”

This, of course, is all nonsense.  Nearer the truth is that the Berkeley Faculty Association wants to protect faculty jobs. It is sad indeed when they place their own job security ahead of sensible efforts to make higher education affordable and accessible to more Californians.

That said, anything the State Government touches will be tainted by money.  No doubt many private online universities (e.g., Univer$ity of Phoenix) will jump at the new chance to make money.  Whether online universities are actively lobbying State Senators is anybody’s guess (but what do you think?).

What we ought to do is to simply eliminate expensive and needless accreditation requirements for undergraduate colleges, whether brick-and-mortar or virtual.  Consumers and market competition would then assure the highest quality courses for the lowest price.  We should similarly eliminate four-year degrees, which are meaningless.  People should take classes for the purpose of learning, not to get a degree.  If undergraduate education were completely de-regulated, everybody – minorities included – would follow their natural inclinations to educate themselves, and select high-quality vendors.  A world-class college lecture series would cost no more than to rent a Blu-Ray movie.

Explaining the College Tuition Crisis in Concrete Terms

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This infographic, sent to me by some colleagues, documents in clear and sobering terms the scope of the college tuition crisis and soaring higher education costs.  It’s a very creative and effective way to get the message across, don’t you think?

College Isn't Cheap

The full article can be found here.

Written by John Uebersax

January 28, 2013 at 7:19 pm

Laurens P. Hickock — The Cause of Peace Demands the Specific Attention of Christians

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Laurens_P_Hickock

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The Cause of Peace Demands the Specific Attention of Christians

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by  Laurens P. Hickock
American Advocate of Peace, 1835, Vol. 2, No. 9, pp. 17—27.*

“There is not one generation of the church which has slumbered over the evils of war that can stand guiltless.”

IF war could be abolished, and peace universally secured, the combined voice of mankind would admit it were a consummation devoutly to be wished.

But notwithstanding this admission, to some the whole subject of peace is but an Utopian scheme. To others, who admit the truth of inspired prophecy, universal peace is something that will take place in some distant age, but like the beauty of a fair morning, or the blessings of a fruitful season, it will be the absolute gift of God, exclusive of all human agency. Some entirely despair of its accomplishment, and feel that war, though terrible, is as inevitable as the tempest and the earthquake. Others stand aloof, and gravely rebuke its friends because they propose no one simple, undisputed principle, around which all may gather for common adoption and combined action. And others again seem to feel that no special effort is necessary, imagining that the general advancement of philosophy and Christianity will do the work.

We are persuaded that these views are fraught with no little danger to the whole cause of Christian benevolence and philanthropy.  Their influence, so far as it extends, (and this in some of the above forms is over a wide portion of the community,) discourages all distinct attention to the cause of universal peace on earth.  The first point is, to convince the advocates of Christian benevolence that something can, and ought to be done in the way of specific and direct action.   The evils of war, in all their dreadful detail, should be exposed to view, its effects upon social enjoyment, national prosperity, civil liberty, life, morals, religion, and every thing which enters into the composition of human happiness, should be effectually exhibited, for the purpose of awaking and directing the feelings of mankind; but still the great object now is to bring the Christian community to feel obligation and be excited by a sense of duty and responsibilityIn our view, the church, (and we use the word as including all who believe and love the gospel), must put forth efforts with specific reference to the cause of peace, or war will forever remain spreading its mourning and woe over the face of the earth, and laying its obstacles before every movement of the good, in their efforts of humanity and benevolence.

Full and deep is our persuasion, that the church will soon see, and be obliged to admit, that the cause of benevolence most fearfully, and perhaps fatally, labours under the weight which the spirit of war is from every side throwing upon it. But alas! so far is the church from this position, that if Christianity, in form and feeling as she now exhibits it, were to become universal, it would leave the nations of the earth still in the allowed use of all their terrible preparations for the slaughter of each other. And would such a result be that day of glory which the ancient Prophets have so exultingly described? Surely, something must be done to spread Christianity through the earth, a better form than her professors have practiced for sixteen centuries, or the leopard and the kid, the lion and the lamb, will never lie down together. Good men, who love the gospel, and believe its predictions, must be brought to act together, on this subject, with zeal and energy. The time is coming when nation shall no more lift up sword against nation, but like every other predicted good to man, it involves the obligation of his own direct agency; and it is time that with the prediction in view, and the way of its fulfilment clearly seen, the Christian world were up and moving on in firm faith to its accomplishment.

Many reasons combine their influence in urging to such a direct and specific effort in the cause of peace.

1.  The world will not free itself from war spontaneously.

Evils seldom cure themselves by their own operation. However terrible be the consequences which spring from the lusts of men, we never witness such a phenomenon as the rising of the mass of mankind spontaneously, and throwing off their vices, and thus shaking themselves loose from the despotism of their own appetites. The examples are all the other way. Unless some bold and zealous reformer has risen up, and with unsparing rebuke and faithful warning aroused the people, and in persuasive eloquence led them away from their delusions, they have gone on like the old world, filling the earth with violence; or like Sodom augmenting their wickedness before the Lord “exceedingly,” until his judgments have “cut short the work in righteousness by an awful extermination.” War presents no exception to this general rule. The years of the present century which have already passed, afford no encouragement in regard to the future, when left to its own course. In this term of thirty-five years, are included almost all the wars of Buonaparte, with the horrours of the Russian campaign, the bloody battle of Borodino, the passage of the Beresina, and the final consummation on the field of Waterloo—the wars with Greece, with the massacre at Scio—the war of America with Great Britain—the civil wars of Spain and Portugal—the invasion of Turkey by the Russians, with many other wars of less note, in South America, Europe, and Asia. How loudly do they proclaim that the savage thirst for blood is still unslaked, and that deeds of butchery are not yet foresworn, even by those who bear the Christian name! The present moment, it is true, is more calm; the future prospect is more bright, but it is not by any means the result of the mingled action of the vices and passions of men, working themselves pure from their defilements, by their own motion. The men of peace, and the still more widely diffused principles of peace, though unseen, are abroad in the earth; prayer and labour go hand in hand, and the public mind, unconscious whence it comes, begins to feel their influence. So by the silent influence of the dew of heaven, the air is softened and purified, and a fresher green is spread over the face of nature. But let these few hands hang down, through weariness and despondency, because the professed disciples of Christ refuse any encouraging cooperation, and the nations, unchecked, will pursue the course to which pride, revenge, selfishness, and mad ambition, urge, and the present calm be of but short duration; it will prove but the stillness before the storm. The tempest of war will again sweep over the land, and spread its mangled and bleeding victims over a thousand battle fields.

2. The deep delusion which prevails on this subject.

The public mind seems in nothing to be led on more passively, without rational conviction, and without inquiry, than the subject of war. For ages a deep delusion has rested on the nations, and led millions to the field of battle, unconscious of the cause, and regardless of the reasons of the war, like beasts to the slaughter. The ranks are filled by a thousand expedients. The bounty and pay, the hope of plunder, the freedom from moral restraint, change, excitement, fame, discontent, caprice, conscription, intoxication, all are used to allure or compel the man to become a soldier; and when once enrolled, the force of martial discipline controls and directs him, as passive to all the purposes of rational self-government as the weapon he wields. He is henceforth a simple instrument in the hand of another, to be used in the most effective way for human destruction. An hundred thousand men on a side are thus arrayed against each other; all made in the image of God, responsible to him for every act, at the price of eternal retributions, giving up their reason, and conscience, and submitting to be used by one ambitious or angry man, according to his own unquestioned order, and in blind compliance therewith turning all their force upon each other, to wound, and maim, and kill, in the greatest possible degree, till, in a few hours, half of them have fallen on the field, and their souls by thousands, in all their uncancelled guilt, have gone to the judgment. Where is there delusion so deep and dreadful as this, except it be that which permits the world and the church to look on and see the destruction of their brethren, with no inquiry into its necessity, no examination of its cause, no efforts to avert its certain and frequent recurrence? Here is one of the most astonishing instances to how dreadful an evil the human mind can be exposed, and yet from the force of long continued and deep seated delusion, slumber in guilty neglect and indifference.

A thousand things conspire to perpetuate this delusion. War appeals to all the bad passions of human nature, and also administers to the gratification of what is styled the nobler qualities of man. There is not only revenge and rapine and licentiousness for the depraved, but splendour, and distinction, and power for the ambitious.  Deeds of heroic courage and intrepid valour, and sometimes even of generous sacrifice and patriotic endurance spread a magic charm around this work of butchery, dazzling and deluding the mind, while poetry and its kindred arts lend their aid to heighten the effect. The option so generally imbibed, that this whole subject is beyond the reach of common hands, and in the keeping of legislators and national cabinets, as if they were sacred retreats from the influence of public sentiment, and the intrusion of injunctions of divine authority, with the power of precedent and habit, serve to bind this curse upon the world as with “bands of iron and brass.” Those who “will not touch it with one of their fingers,” bind the burden without resistance or rebuke on others, whose wealth, and sons, and blood, must be put in contribution to sustain it. And can such an evil be removed by efforts having no distinct aim or specific direction?

That credulous heart which has expected such a result, from such means, will meet with certain disappointment. The evil, in its length and breadth, must be measured, and the overwhelming sum of misery and death which it occasions, must be told, with direct purpose to awaken the slumbering millions that they may understand it, and arouse themselves to effort. In no other way will the least ray of hope dawn upon the future.

3.  Peace is important not only as an end, but as a means.

While the final triumph of religion is sure, it is not to be expected that the cause of peace will have no distinct agency in accomplishing this triumph. That it is simply to be combined with other blessings, and not itself to be a powerful agent in the accomplishment of other benevolent aims, is an opinion violating all probability. No subject seems to have filled the minds of ancient Prophets with more ecstacy than this. On no occasion do they pour forth their fervid emotions in more glowing language, than when describing the profound and holy peace which is to pervade the nations under the gospel. Whatever may be the state of the church now, prophets and apostles of old, held this fact in the most prominent and conspicuous point of view. The sons of peace, and the nations of peace, were to be the direct instruments of advancing still farther the principles and blessings of the gospel.

Thus the cause of peace is to be viewed not merely as an item in the last triumph, but as one of the essential agents in securing it.

The common knowledge of the wars of Christendom is one of the greatest obstacles to the success of Christian missionary work. The taunting and cutting remark has been made to more than one missionary— look at home!  The traditions of the bloody Crusades, and the remembrance of the invasion of Egypt by the French, are still retained by all the inhabitants on the plains of Turkey and Persia. Oh! how deep rooted must be the prejudices in many a non-Christian mind, throughout Asia, and suffering Africa, against any gift from nations whom they know to be so often, and so deeply stained with blood. We shall never win their confidence while in one hand we bear the gospel which reveals it, and in the other, hold a sword. Whatever may be the spirit and principles of the new religion, the practice of those nations who profess it will be felt the first, and strike the deepest. No miracle is needed to carry conviction to non-Christian minds that the religion of the Bible is from heaven. It is enough that it be sent to them by a people who practice according to its pure and peaceful principles.

4.  To clear the church from the guilt of war.

In morals and religion, we are responsible for the evils which we might have prevented, as well as for those which we immediately occasion. There is not therefore one generation of the church which has slumbered over the evils of war, that can stand guiltless before God. Though in times of general ignorance, God may have “winked at it,” yet now most emphatically, is the call to repent, and to “bring forth fruits meet for repentance.” Light has been shed upon the evils, and the absurdity of war as a redress for national grievances, both from nature and the Bible. Whatever may be said of the very few wars in self defence, for national existence, the great proportion of all wars, (the exceptions are so few as not to modify the general rule)—can be characterized only as bloody, savage, guilty transactions. Every injury inflicted, evil incurred, and life lost, cries aloud to heaven for justice, to be executed somewhere. And if the church of God, by slumbering at her post, is giving occasion to evils which she might prevent, she cannot stand acquitted at the bar of her final Judge. Judgment will “begin at the house of God” for it. It may be in the shape of abortive efforts, and fruitless charities, and unanswered prayers. God will speak till his voice be heard, and his meaning understood; and if his professed people refuse then to obey, there remaineth no other judgment but utterly to “destroy both them and their fathers’ house, while enlargement and deliverance shall arise from another place.” The church cannot, therefore, without fearful guilt and danger, refuse fairly to consider this subject, and solemnly and deliberately as in the sight of her Redeemer, decide what she ought to teach—how she ought to act—and where she ought to throw her light and influence. Her missionaries, and those to whom they go, her future sons and daughters, her coming prophets and evangelists, the whole world, need the full announcement of her creed, and this illustrated by her practice. All feeling which approaches the subject of war, other than that of the most serious and prayerful frame of mind, betokens an indifference to its enormities, worthy of all rebuke from both the church and her divine Lord and Master.

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* Another item from the 19th century anti-war movement literature.  Minor edits have been made for the benefit of modern readers — the webmaster.

Written by John Uebersax

December 28, 2012 at 12:27 am

James Freeman Clarke — Self-Culture by Reading and Books

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Jamesfreemanclarke

“Knowledge of books, and a habit of careful reading, is a most important means of intellectual development.”

One of the many hidden gems in New England Transcendentalist literature. This insightful essay by James Freeman Clarke (1810–1888) is as valuable today as ever. (Source: James Freeman Clarke, Self-Culture Physical, Intellectual, Moral And Spiritual. Boston: Houghton Mifflin, 1908 [orig. ed. 1880]; ch. 15, pp. 307—324.)*

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Culture By Reading And Books

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THE subject of this chapter is “Reading as a Means of Culture.”

The “Publisher’s Circular” gives the statistics of the books issued each year from the press in England. The annual number of titles, one year with another, is about five thousand. About two-thirds of these are new books; the others are reprints. Last year there were 737 theological books, 529 educational works, 522 juvenile books, and 854 works of fiction. I have not at hand the statistics of books for the United States, but it must compare favorably with that of England, as a larger proportion of our population are able to read than in that country. The number of copies of newspapers printed and circulated every year in the United States is enormous, — I was about to say frightful. The annual circulation is fifteen hundred millions of copies, which would give about forty copies every year to every man, woman, and child in the United States.

These statistics show how much time is occupied by the people in reading. And it is a valuable education, so far as it goes. Poor as much is that is printed, it is better than the common talk. The average newspaper is higher than the average conversation. The newspaper does not swear, does not use coarse and gross language; it is often weak, but does not talk pure nonsense. It is trying to say something, and it has to seem to be aiming at something honest, true, and generous. The newspapers give a vast amount of information in regard to the affairs of mankind. The nation which reads newspapers is able to sympathize with the people of other countries; men’s hearts are enlarged, and they are helped to love their fellow-men. Without newspapers, we should never have felt sympathy with Greece in her revolution, with Poland in its misfortunes, with Italy in its independence and unity, with France in her great disasters and subsequent recovery. Without the newspapers, we should not have sent food to starving Ireland in its years of famine, for we should, as a people, have known nothing about it. The newspapers create a common feeling and a common opinion through the whole land, and a sympathy with the people of other lands. So they help the cause of humanity and of social progress.

But with all this good done by reading newspapers, there is one particular evil. It produces that state of mind which the Book of Acts ascribed to the Athenians: “The Athenians and strangers at Athens passed all their time,” so we are told in the Acts, “in seeing and hearing some new thing.” What they wanted was not the new, but the novel. They wished for novel sensations, perpetual change.   Therefore, neither St. Paul – nor Socrates four centuries earlier – had much success teaching the Athenians anything really new.  There was no depth in that soil.

Now, today the newspaper creates and feeds the appetite for news. When we read it, it is not to find what is true, what is important, what we must consider and reflect upon, what we must carry away and remember, but what is new. When any very curious or important event occurs, the newspaper, in narrating it, often gives, as its only comment and reflection, this phrase, “What next?” That is often the motto of the newspaper and the newspaper reader, “What next?” The only reflection and moral derived from learning a great fact is simply this, “Now let us hear of another.” The whole world rushes to the newspaper every morning to find out what has happened since yesterday; and the moment it finds what has happened, it cares no more about it. We think no more of yesterday’s newspaper than of yesterday’s dinner. We forget both as soon as possible. This is a mental dissipation which takes away mental earnestness, and destroys all hearty interest in truth. It also weakens the memory. The memory, like all other powers, is strengthened by exercise. We cultivate our memory by remembering. But if we read, not intending to remember what we read, but expecting to forget it, then we cultivate the habit of forgetting. I think that the effect of reading newspapers, in the way we read them, must be to weaken steadily and permanently, the memory of the nation. Every generation will be born with a worse memory than that which preceded it. The proper way to cure this evil would be to select every day from the newspaper certain important facts to be carried in the mind, considered and thought about. These would be fixed in the memory. They should be made the subject of conversation with friends or in the family, and this would improve the memory, instead of destroying it.

In short, in reading, and in all that we read, our mind should be active, and not passive. Milton says:—

                                 “Who reads
Incessantly, and to his reading brings not
A spirit and genius equal or superior,
Uncertain and unsettled still remains,
Deep versed in books and shallow in himself.”

And Lord Bacon tells us that “reading makes a full man, conference (or conversation) a ready man, and writing an exact man;” and that we should read, not to contradict and confute, nor to believe and take for granted, nor to find talk and discourse, but to weigh and consider. Montaigne, who had a passion for books, who never travelled without them, and called them the best viaticum for this journey of life, said that the principal use of reading, to him, was, that it roused his reason. It employed his judgment, not his memory. “Read much, not many things,” is good advice. There was an old saying, “He is a man of one book.” If one reads but one book, he may read that one book so well as to be a very hard man to encounter. But he is a happy person who enjoys his books, and to whom the day does not seem long enough for reading. For books are friends who never quarrel, never complain, are never false; who come from far ages and old lands to talk with us when we wish to hear them, and are silent when we are weary. Good books take us away from our small troubles and petty vexations into a serene atmosphere of thought, nobleness, truth. They are solace in sorrow, and companions in joy.

Knowledge of books, and a habit of careful reading, is a most important means of intellectual development. It gives mental breadth, poise, and authority. The man of great practical abilities, but unacquainted with the history or theory of a subject, is liable to make serious mistakes. He cannot be trusted. If he is conscious himself of his ignorance, he is timid; if not conscious, he is rash. It would be impossible for our members of Congress to commit so many blunders if they should pass an examination in political economy before taking their seats. To read two or three good books on any subject is equivalent to hearing it discussed by an assembly of wise, able, and impartial experts, who tell you all that can be known about it. You see the whole field, understand all that can be said on one side or the other, know what has been the result in practice of either course. The experience of the whole world, and of all past history, comes to your aid.

The moral influence also of good books is very great. They purify the taste, elevate the character, make low pleasures unattractive, and carry the soul up into a region of noble aims and generous purposes. All first-class books are eminently moral; and all immoral books are, so far, poor books. Homer, Shakspeare, Plato, Dante, are pure in their spirit, and elevate the character. No one can make a thorough study of such books as these without being a better man. Milton says, and says truly, that “our sage and serious poet, Spenser, is, I dare be known to think, a better teacher of temperance than John Duns Scotus or Thomas Aquinas.” Who can read the biography of Benjamin Franklin without learning to admire such a life of perpetual study, unfailing industry, large patriotism, temperance, good-humor, and general good-will? When we read the story of Washington we become sure that disinterested public service is a real thing. The charming allegory of the “Pilgrim’s Progress” teaches, in pictures too vivid to be ever forgotten, of the temptations and dangers we must encounter in any serious effort to save our soul.

Religious books are usually considered dull and uninteresting; but that they need not be so appears from the example of this book of Bunyan’s, and from the popularity of religious books far inferior in their quality. In fact, religious books stand at the summit of literature. First come the Sacred Scriptures of the race, —the books of books,—and, before all others, the Christian and Hebrew Bible, read by countless millions. Then come the Scriptures of the Hindus, the Persians, the Chinese, the Buddhists, also circulated by millions of copies during numerous centuries. Next come religious books of the second class, as the works of Homer, Hesiod, Aeschylus, Pindar; the great poems of Dante and Milton; and, after these, the lives of saints, the liturgies and hymns of the ages, the manuals of devotion, “The Imitation of Christ,” “Taylor’s Holy Living,” the works of Aquinas, Luther, Calvin, Wesley, Swedenborg, Channing. The vast circulation of such works testifies that there is nothing so interesting to the human heart as religion.

But “let him that readeth understand.” It used to be thought a great credit to a boy to “love his book,” to be fond of reading. But all depends on what we read and how we read. One may have a morbid love of reading. The habit of reading may become an evil. I have known persons who had acquired such a love for novel-reading that it was a real disease. They swallowed novel after novel as a rum-drinker swallows his glass of spirits. They lived on that excitement. They were passive recipients of these stories, and the more they read the weaker grew their minds. The result of this sort of reading is mental imbecility. Better, instead of it, to walk in the fields, to dig potatoes, or to talk with the first man you meet.

I do not mean to say that novel-reading is necessarily bad. It was formerly thought wrong to read novels at all; or, at least, wrong to read anything but the regular moral romance: the writings of Miss Edgeworth, Miss Burney, and the like. But novels in which the moral is too prominent are usually not so influential as those in which it comes, as in life, out of the incidents themselves. “The Vicar of Wakefield” has not any moral which compels your attention. “Don Quixote” has no obtrusive moral. But who can read the first and not sympathize with the good man, who, with all his ignorance of the world and its ways, commands our respect by his honorable purposes and his loyalty to truth and right. So, while we read “Don Quixote,” we smile at the folly of the good knight with the surface of our mind, and love and honor him in the depths of our heart, for the magnanimity and nobleness of his character. We smile at him, but respect him. Such books make us feel how much better is inward purity and uprightness than any mere knowledge of the world or outward success. That is their moral, and it is a great one. But it is nowhere stated in so many words.

The great merit of Walter Scott’s novels is their generous and pure sentiment. There is a strain of generosity, manliness, truth, which runs through them all. They nowhere take for granted meanness; they always take for granted justice and honor. Now this is the real, though subtle, influence which comes from novels, poems, plays. This indirect influence, this taking for granted, is the most influential of all. Some books take for granted that man is selfish and mean. Others take for granted that he is noble and true. Some assume that all men are led by selfishness, and all women by vanity. Such books are deeply immoral, no matter what good maxims are tacked to them. For our standard of right and wrong is usually that of the public opinion just around us, and the books we read create a part of that public opinion. Such works as those of Dickens have gone into public opinion, and have been the guides of the public conscience. They have made us all feel the duty of caring for such poor orphans as Smike; they have made us love the lowly; they have infused an aroma of generous feeling into the public mind. Catholics have their confessors, and those priests whom they call their directors, to whom they go to tell them what they ought to do. Such writers as Scott and Dickens are the directors of the public conscience. Well when they direct it aright.

Novels are good or bad, like other books. To ask whether we ought to read novels is like asking whether we ought to go into society. Choose your associates; choose your books. Do not read anything and everything because it is printed. Meanness, cynicism, cruelty, falsehood, get themselves printed. It is necessary that each one should examine for himself the character of what he reads, and find what effect it has on him.

Let him that readeth understand. “Weigh and consider.”

I return to the maxim to which I referred above, non multa, sed multum. Read much, but do not read many things. Select the great teachers of the race, the great masters, and read them. Read Bacon, Milton, Shakspeare, Dante, Homer, Herodotus, Thucydides, Schiller, Goethe, Lessing. Do not read about these authors in magazines, but read the authors themselves. He who has once carefully read Bacon’s “Advancement of Learning,” or Milton’s “Areopagitica,” or the “Phaedo” of Plato, has taken a step forward in thought and life. We read many criticisms on books; it were better to read the books themselves. Who, in visiting Niagara, instead of looking at the majestic cataract itself, would wish to see it reflected in a mirror in a camera obscura? Drink at the fountain, not from the stream. Read Pope, rather than Dr. Johnson’s account of him. Read Milton before you read Macaulay’s article on Milton. Read Goethe, and then Carlyle’s essay on Goethe. Literature tends too much to diluted and second-hand reading. Instead of great books, we read the reviews of books, then articles on the reviews, then criticisms on those articles, then essays on those criticisms.

It is an epoch in one’s life to read a great book for the first time. It is like going to Mont Blanc or to Niagara without the journey or the expense. When I was a boy I lived in the country, and had constructed for myself a reading-room amid the massive limbs of an old chestnut-tree. There I retired, and spent long mornings in reading the plays of Shakspeare, the “Paradise Lost,” the songs of Burns, the poems of Wordsworth or of Walter Scott. I immersed myself in them. The hours passed by, the sun sank lower toward his setting, the shadows moved on; entranced in my book, I read and noticed nothing. To read a good book thus is an event in one’s life.

I once spent a long day in reading the Book of Job in the translation of Noyes. I had never read it before from the beginning to the end. It was a day much to be remembered. I beg of you to take such books as these when you have time enough, and read them through; else you cannot know how great they are. Such books are not meant to be read as serials, or to be issued in monthly numbers. To read Milton’s “Paradise Lost,” take a long summer’s day. Go into the country, and sit in the woods alone. Read on and on, and give the whole day to it. Only so can you realize the majesty of that muse,—

“Sailing with supreme dominion
Through the azure depths of air,”

— the genius which paints in turn the sublime horrors of hell, the tender beauty of paradise,—

“The spirits and Intelligences fair
And angels waiting on the Almighty’s chair.”

In reading a book, you will notice that besides the thoughts, besides the visible moral, it has a soul, a leaven of character. The words of a book may be very moral, but the tone immoral. The words may be religious, but the tone sceptical. For the religion may be a mere smooth, cold crust over a deep running tendency to doubt; the morality may be exhortation to correct conduct coming out of a spirit which does not believe in right or wrong. That book, to me, is not moral which is stuffed with moral maxims, or in which good people end by getting rich and prosperous; but that which makes goodness seem both beautiful and possible; which makes it seem worth while to live, that we may live generously and nobly. That book to me is religious, not which exhorts us solemnly to become pious under penalty of going to hell if we are not, but in which love to God and man seem natural, easy, and beautiful.

A book may be religious without being Christian. The religious feeling which pours itself out in expressions of awe, reverence, fear, remorse, trust, is nearly the same in all lands, all times, and all religions. Something of it is to be found in Buddhism, in Mohammedanism, among the Hindus and the Chinese. But Christianity adds the element of faith in God as a living friend, close to us. The spirit of Christianity is the spirit of Jesus. When a book has not the spirit of Christ, it is none of his, though it may be full of religious notions, and may be popular enough to reach a hundred editions. The book which has in it the spirit of Christ is an apostle of Christianity, though it be a novel by Dickens, or a poem by Tennyson.

Biography, history, and travels give us more information than any other kind of works. They should be read together. One illustrates the other. And I think these are the books to read in classes. The best way of learning history is to have a class, in which a certain period of history shall be the subject of the lesson, and each member of the class read in a different book about that period. Then, when they come together, each has something to tell to the others, and something to learn from them. And, in like manner, it is well to form classes to read other works and pursue other studies, for so the stimulus of society and co-operation aids the solitary study which accompanies it.

I will close these remarks with a few rules to assist in reading to advantage.

1. Read what interests you. Interesting books are those which do us good. Unless a book interests us, we cannot fix our attention to it. Unless we attend to it, we do not understand it, or take it in. Then, we are wasting our time on a merely mechanical process, and are deceiving ourselves with a show devoid of substance.

The best books are the most interesting. Those which are clearest, most intelligible, best expressed, the logic of which is the most convincing; which are deepest, broadest, loftiest. Therefore, read the books on subjects which interest you, by the best writers on those subjects. And these are also interesting to that degree that, having once read them, you will never forget them.

The most interesting books, as regards their subjects, are well-written biographies and well-written books of travels. The one shows us human nature, the other the world and life. Therefore the undying charm of such works as “Plutarch’s Lives,” Xenophon’sMemorabilia of Socrates,” Johnson’s “Lives of the Poets,” the biographical essays by Macaulay and Carlyle, and the like.

This rule of reading what is interesting is so important, that it is a good appendix to the rule to stop reading when we find we cannot fix our attention and are reading mechanically. For to read without attention is to form a habit of inattention. To read without interest, will tend to a loss of interest in all reading. To go through the mechanical form of reading when our mind is not in it, weakens the mental powers, and does not strengthen them.

Therefore, select the best and most interesting books to read.

2. Read actively, not passively.  A person may be deeply interested in a sensational story, but it is often a purely passive interest. He does not think about what he is reading. The result is a momentary excitement, and after it is over he has received injury rather than good from it. He is less fit to think or to act than he was before.

We should always, in reading, exercise memory, judgment, and the faculties of comparison and reason. We should repeat in our own words the substance of what we read, take notes of it, converse about it, fix it in our memory, discuss it with others, and compare it with other books on the same subjects. This takes time; but it is far better to read a few books carefully and thoroughly, than many books superficially. Good books should be read again and again, and thought about, talked about, considered and re-considered. So, at last, what we read becomes our own.

3. Therefore, read with some system and method. Arrange circumstances so as to keep yourself up to your work. One method is for two persons to read the same book, and to meet together to talk about it. I read a large part of Goethe and Schiller and some other writers in this way, in company with Margaret Fuller, spending two or three evenings every week at her house, talking with her about what we had been reading. An extension of this method is to form a class to read on certain subjects; for example, a new book, a period of history, a country and people, a system of philosophy, a science, and then to meet and discuss together this common subject. Such a class might be formed in connection with every book-club. Where this cannot be done, a person might, at least, have a note-book, and write down the heads of what he reads, and his own thoughts about it. To these notes he would afterward refer with pleasure and advantage.

If a person, in the course of some years, should read in this way such writers as Shakspeare, Milton, Bacon, Locke, Gibbon, Wordsworth, and our best American writers, he would, by this method alone, acquire a good education and a large intellectual development. Any one important book read in this way would enlarge amazingly the sphere of one’s knowledge. I knew a gentleman who read thus “Carlyle’s History of the French Revolution;” looking up every event, person, and place referred to, and taking notes of all, and thus he became thoroughly versed in the whole history of modern Europe.

Let us be thankful for books. I sympathize with Charles Lamb, who said that he wished to ask a “grace before reading” more than a “grace before dinner.” Let us thank God for books. When I consider what some books have done for the world, and what they are doing, how they keep up our hope, awaken new courage and faith, soothe pain, give an ideal life to those whose homes are cold and hard, bind together distant ages and foreign lands, create new worlds of beauty, bring down truth from heaven, —I give eternal blessings for this gift, and pray that we may all use it aright, and abuse it never. Thank God for books, —

“Those stately arks, that from the deep
Garner the life for worlds to be;
And, with their glorious burden, sweep
Adown dark Time’s untravelled sea.”

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* I have made made minor edits to the text for the benefit of modern readers — webmaster.