There has arisen in this connection a foolish and wicked cry

typical of the confusion
There has arisen in this connection a foolish and wicked cry
typical of the confusion. I mean the cry, 'Save the children.'
It is, of course, part of that modern morbidity that
insists on treating the State (which is the home of man)
as a sort of desperate expedient in time of panic.
This terrified opportunism is also the origin of the Socialist
and other schemes. Just as they would collect and share
all the food as men do in a famine, so they would divide
the children from their fathers, as men do in a shipwreck.
That a human community might conceivably not be in a condition
of famine or shipwreck never seems to cross their minds.
This cry of 'Save the children' has in it the hateful
implication that it is impossible to save the fathers;
in other words, that many millions of grown-up, sane,
responsible and self-supporting Europeans are to be treated
as dirt or debris and swept away out of the discussion;
called dipsomaniacs because they drink in public houses instead
of private houses; called unemployables because nobody knows
how to get them work; called dullards if they still adhere
to conventions, and called loafers if they still love liberty.
Now I am concerned, first and last, to maintain that unless you
can save the fathers, you cannot save the children; that at
present we cannot save others, for we cannot save ourselves.
We cannot teach citizenship if we are not citizens; we cannot
free others if we have forgotten the appetite of freedom.
Education is only truth in a state of transmission; and how can we
pass on truth if it has never come into our hand? Thus we find that
education is of all the cases the clearest for our general purpose.
It is vain to save children; for they cannot remain children.
By hypothesis we are teaching them to be men; and how can it
be so simple to teach an ideal manhood to others if it is so vain
and hopeless to find one for ourselves?


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On the other hand, the person who has upon him the constant demand to

meet new situations or do better in old ones will keep on enriching his
old concepts and forming new ones, or else, unable to do this, he will
fail in his position
On the other hand, the person who has upon him the constant demand to
meet new situations or do better in old ones will keep on enriching his
old concepts and forming new ones, or else, unable to do this, he will
fail in his position. And the person who keeps on steadily enriching his
concepts has discovered the secret of perpetual youth so far as his
mental life is concerned. For him there is no old age; his thought will
be always fresh, his experience always accumulating, and his knowledge
growing more valuable and usable.


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In 1874, the British undertook the unique task of civilizing

without exploiting a barbarous and degraded race which was
drifting hopelessly into ruin
In 1874, the British undertook the unique task of civilizing
without exploiting a barbarous and degraded race which was
drifting hopelessly into ruin. They began the solution of this
complex problem by arresting the entire race and immuring them
within the protecting walls of a system which recognized as its
cardinal principle that the natives were unfit to think or act
for themselves. For a generation the Fijians have been in a
prison wherein they have become the happiest and best behaved
captives upon earth. During this time they have become
reconciled to a life of peace, and have forgotten the taste of
human flesh; and while they cherish no love for the white man,
they feel the might of his law and know that his decrees are as
finalities of fate. All are serving life sentences to the white
man"s will, and the fire of their old ambition has cooled into
the dull embers of resignation and then died into the apathy of
contentment with things that are. Worse still, they have grown
fond of their prison world, and the most pessimistic feature in
the Fijian situation of to-day is the evident fact that there
is almost no discontent among the natives. Old things have
withered and decayed, but new ambition has not been born.


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Suppose now that a normal or 'strong-minded' person, if we may use that

term as distinct from feeble-minded, marries a feeble-minded person
Suppose now that a normal or 'strong-minded' person, if we may use that
term as distinct from feeble-minded, marries a feeble-minded person.
Assuming that the 'strong-minded' person is a 'thoroughbred' all of the
children will be apparently normal. None will be feeble-minded.
'Strong-mindedness' is dominant over weak-mindedness. Yet all these
children that seem to be perfectly normal lack something in their
bodies. This deficiency is simply covered up but can crop out in later
generations. If two of these hybrids between the weak-minded and the
strong-minded marry each other, one-quarter of the children will be
feeble-minded, one-quarter thoroughbred strong-minded and the remaining
half, though apparently strong-minded, will carry the taint in them just
as their parents did. They are half-breeds. On the other hand, if two
feeble-minded people marry, all of the children will be feeble-minded.
Certainly we can and ought to forbid and prevent such marriages.


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