not by explanations and reasonings, but by either the fear of penalties or the experience of penalties—that is, by the emotions awakened in them? When we turn from domestic life to the life of the outer world, do not like disproofs everywhere meet us? Are not fraudulent bankrupts educated people, and getters-up of bubble-companies, and makers of adulterated goods, and users of false trade-marks, and retailers who have light weights, and owners of unseaworthy ships, and those who cheat insurance-companies, and those who carry on turf-chicaneries, and the great majority of gamblers? Or, to take a more extreme form of turpitude—is there not, among those who have committed murder by poison within our memories, a considerable number of the educated—a number bearing as large a ratio to the educated classes as does the total number of murderers to the total population?
This belief in the moralizing effects of intellectual culture, flatly contradicted by facts, is absurd a priori. What imaginable connection is there between the learning that certain clusters of marks on paper stand for certain words and the getting a higher sense of duty? What possible effect can acquirement of facility in making written signs of sounds have in strengthening the desire to do right? How does knowledge of the multiplication-table, or quickness in adding and dividing, so increase the sympathies as to restrain the tendency to trespass against fellow-creatures? In what way can the attainment of accuracy in spelling and parsing, etc., make the sentiment of justice more powerful than it was; or why from stores of geographical information, perseveringly gained, is there likely to come increased regard for truth? The irrelation between such causes and such effects is almost as great as that between exercise of the fingers and strengthening of the legs. One who should by lessons in Latin hope to give a knowledge of geometry, or one who should expect practice in drawing to be followed by expressive rendering of a sonata, would be thought fit for an asylum; and yet he would be scarcely more irrational than are those who by discipline of the intellectual faculties expect to produce better feelings.
This faith in lesson-books and readings is one of the superstitions of the age. Even as appliances to intellectual culture, books are greatly over-estimated. Instead of second-hand knowledge being regarded as of less value than first-hand knowledge, and as a knowledge to be sought only where first-hand knowledge cannot be had, it is actually regarded as of greater value. Something gathered from printed pages is supposed to enter into a course of education; but, if gathered by observation of Life and Nature, is supposed not thus to enter. Reading is seeing by proxy—is learning indirectly through another man's faculties, instead of directly through one's own faculties; and such is the prevailing bias that the indirect learning is thought preferable to the direct learning, and usurps the name of cultivation! We smile when told that savages consider writing as
