Christian Science … is the direct denial both of science and of Christianity, for Science rests wholly on the recognition of truth and Christianity on the recognition of pain.
Tradition does not mean a dead town; it does not mean that the living are dead but that the dead are alive. It means that it still matters what Penn did two hundred years ago or what Franklin did a hundred years ago; I never could feel in New York that it mattered what anybody did an hour ago.
And all over the world, the old literature, the popular literature, is the same. It consists of very dignified sorrow and very undignified fun. Its sad tales are of broken hearts; its happy tales are of broken heads.
It is customary to complain of the bustle and strenuousness of our epoch. But in truth the chief mark of our epoch is a profound laziness and fatigue; and the fact is that the real laziness is the cause of the apparent bustle.
There is no such thing as education. The thing is merely a loose phrase for the passing on to others of whatever truth or virtue we happen to have ourselves. It is typical of our time that the more doubtful we are about the value of philosophy, the more certain we are about the value of education. That is to say, the more doubtful we are about whether we have any truth, the more certain we are (apparently) that we can teach it to our children.
It is the beginning of all true criticism of our time to realize that it has really nothing to say, at the very moment when it has invented so tremendous a trumpet for saying it.
At any innocent tea-table we may easily hear a man say, "Life is not worth living." We regard it as we regard the statement that it is a fine day; nobody thinks that it can possibly have
any serious effect on the man or on the world. And yet if that utterance were really believed, the world would stand on its head.
The outer ring of Christianity is a rigid guard of ethical abnegations and professional priests; but inside that inhuman guard you will find the old human life dancing like children and drinking wine like men; for Christianity is the only frame for pagan freedom. But in the modern philosophy the case is opposite; it is its outer ring that is obviously artistic and emancipated; its despair is within.
The State did not own men so entirely, even when it could send them to the stake, as it sometimes does now where it can send them to the elementary school.