Education is implication. It is not the things you say which children
respect; when you say things, they very commonly laugh and do the opposite.
It is the things you assume which really sink into them. It is the things
you forget even to teach that they learn.
The modern world is full of the old Christian virtues gone mad. The virtues have gone mad because they have been isolated from each other and are wandering alone. Thus some scientists care for truth; and their truth is pitiless. Thus some humanitarians only care for pity; and their pity (I am sorry to say) is often untruthful.
In the modern conflict between the Smile and the Laugh, I am all in favor of laughing. The recent stage of culture and criticism might very well be summed up as the men who smile criticizing the men who laugh.
The Frenchman works until he can play. The American works until he can’t play; and then thanks the devil, his master, that he is donkey enough to die in harness. But the Englishman, as he has since become, works until he can pretend that he never worked at all.
We are Christians and Catholics not because we worship a key, but because we have passed a door; and felt the wind that is the trumpet of liberty blow over the land of the living.
The secularists have not wrecked divine things; but the secularists have wrecked secular things, if that is any comfort to them. The Titans did not scale heaven; but they laid waste the world.
ONCE remove the old arena of theological quarrels, and you will throw open the whole world to the most horrible, the most hopeless, the most endless, the most truly interminable quarrels; the untheological quarrels.
The more I considered Christianity, the more I found that while it had established a rule and order, the chief aim of that order was to give room for good things to run wild.
The materialist theory of history, that all politics and ethics are the expression of economics, is a very simple fallacy indeed. It consists simply of confusing the necessary conditions of life with the normal preoccupations of life, that are quite a different thing.
All the controversialists who have become conscious of the real issue are already saying of our ideal exactly what used to be said of the Socialists' ideal. They are saying that private property is too ideal not to be impossible. They are saying that private enterprise is too good to be true. They are saying that the idea of ordinary men owning ordinary possessions is against the laws of political economy and requires an alteration in human nature.
We must be clear about what we want to paint. This adds a further principle to our previous list of principles. We have said we must be fond of this world, even in order to change it.
What we suffer from today is humility in the wrong place...The old humility was a spur that prevented a man from stopping; not a nail in his boot that prevented him from going on. For the old humility made a man doubtful about his efforts, which made him work harder. But the new humility makes a man doubtful about his aims, which will make him stop working altogether.