BBC’s Passive Voice
1 week ago
A personal blog, named in honor of the novel Petticoat Government by a favorite author, Emma Orczy. The novel is about a fictional woman, Lydie d'Aumont, who attempts to inject some fairness and good governance into the court of France's Louis XVth despite the corruption and selfishness there.
Another quotation from the same issue of the TLS comes in fittingly here to wind up this random collection of disquieting thoughts--this time from a review of Sir Richard Livingstone's "Some Tasks for Education": "More than once the reader is reminded of the value of an intensive study of at least one subject, so as to learn 'the meaning of knowledge' and what precision and persistence is needed to attain it. Yet there is elsewhere full recognition of the distressing fact that a man may be master in one field and show no better judgement than his neighbor anywhere else; he remembers what he has learnt, but forgets altogether how he learned it."
I would draw your attention particularly to that last sentence, which offers an explanation of what the writer rightly calls the "distressing fact" that the intellectual skills bestowed upon us by our education are not readily transferable to subjects other than those in which we acquired them: "he remembers what he has learnt, but forgets altogether how he learned it."
Are you occasionally perturbed by the things written by adult men and women for adult men and women to read? We find a well-known biologist writing in a weekly paper to the effect that: "It is an argument against the existence of a Creator" (I think he put it more strongly; but since I have, most unfortunately, mislaid the reference, I will put his claim at its lowest)--"an argument against the existence of a Creator that the same kind of variations which are produced by natural selection can be produced at will by stock breeders." One might feel tempted to say that it is rather an argument for the existence of a Creator. Actually, of course, it is neither; all it proves is that the same material causes (recombination of the chromosomes, by crossbreeding, and so forth) are sufficient to account for all observed variations--just as the various combinations of the same dozen tones are materially sufficient to account for Beethoven's Moonlight Sonata and the noise the cat makes by walking on the keys. But the cat's performance neither proves nor disproves the existence of Beethoven; and all that is proved by the biologist's argument is that he was unable to distinguish between a material and a final cause.Words I never learned in school that Sayers uses with ease: final and material causes, syllogism, and supporting instance. (To give my university its due, I did learn about final causes in my colloquium on Western civilization.) I can't wait to study formal logic in a few years with my children!
Here is a sentence from no less academic a source than a front- page article in the Times Literary Supplement: "The Frenchman, Alfred Epinas, pointed out that certain species (e.g., ants and wasps) can only face the horrors of life and death in association." I do not know what the Frenchman actually did say; what the Englishman says he said is patently meaningless. We cannot know whether life holds any horror for the ant, nor in what sense the isolated wasp which you kill upon the window-pane can be said to "face" or not to "face" the horrors of death. The subject of the article is mass behavior in man; and the human motives have been unobtrusively transferred from the main proposition to the supporting instance. Thus the argument, in effect, assumes what it set out to prove--a fact which would become immediately apparent if it were presented in a formal syllogism. This is only a small and haphazard example of a vice which pervades whole books--particularly books written by men of science on metaphysical subjects.
Do you ever find that young people, when they have left school, not only forget most of what they have learnt (that is only to be expected), but forget also, or betray that they have never really known, how to tackle a new subject for themselves? Are you often bothered by coming across grown-up men and women who seem unable to distinguish between a book that is sound, scholarly, and properly documented, and one that is, to any trained eye, very conspicuously none of these things? Or who cannot handle a library catalogue? Or who, when faced with a book of reference, betray a curious inability to extract from it the passages relevant to the particular question which interests them?In connection with the first paragraph, I immediately thought of relatives and friends who think some questionable websites on alternative medicine and sovereign citizenship are correctly informing them.
Do you often come across people for whom, all their lives, a "subject" remains a "subject," divided by watertight bulkheads from all other "subjects," so that they experience very great difficulty in making an immediate mental connection between let us say, algebra and detective fiction, sewage disposal and the price of salmon--or, more generally, between such spheres of knowledge as philosophy and economics, or chemistry and art?
Has it ever struck you as odd, or unfortunate, that today, when the proportion of literacy throughout Western Europe is higher than it has ever been, people should have become susceptible to the influence of advertisement and mass propaganda to an extent hitherto unheard of and unimagined? Do you put this down to the mere mechanical fact that the press and the radio and so on have made propaganda much easier to distribute over a wide area? Or do you sometimes have an uneasy suspicion that the product of modern educational methods is less good than he or she might be at disentangling fact from opinion and the proven from the plausible?I shy away from conflict. Just a small Facebook quarrel via comments can ruin my day because it's all words with no conciliatory faces to show that no hard feelings are accompanying the disagreement. I don't waste time watching Presidential debates because they're mostly performing for cameras and trying to make the other person look stupid to the projected demographic makeup of the audience. Don't misunderstand me: debate is incredibly important to our republic. But I don't see it well done, so I try not to waste my time or emotions watching useless debate. Ad hominem attacks, incomplete facts, and utter failure to understand the other side's point of view characterize much of "public debate" these days (go ahead and throw in some corruption, too, of course, for Americans aren't magically immune to it). I wish we had an Abraham Lincoln who could write his own eloquent and thought-out speeches, but we don't. Inspiring demeanor or folksy down-to-earthness don't make an argument valid or convincing. Is the solution teaching Latin to kids? Of course not, but there's a lot more to the education that Sayers is proposing in this essay.
Have you ever, in listening to a debate among adult and presumably responsible people, been fretted by the extraordinary inability of the average debater to speak to the question, or to meet and refute the arguments of speakers on the other side? Or have you ever pondered upon the extremely high incidence of irrelevant matter which crops up at committee meetings, and upon the very great rarity of persons capable of acting as chairmen of committees? And when you think of this, and think that most of our public affairs are settled by debates and committees, have you ever felt a certain sinking of the heart?
Have you ever followed a discussion in the newspapers or elsewhere and noticed how frequently writers fail to define the terms they use? Or how often, if one man does define his terms, another will assume in his reply that he was using the terms in precisely the opposite sense to that in which he has already defined them? Have you ever been faintly troubled by the amount of slipshod syntax going about? And, if so, are you troubled because it is inelegant or because it may lead to dangerous misunderstanding?
Before you dismiss me with the appropriate phrase--reactionary, romantic, mediaevalist, laudator temporis acti (praiser of times past), or whatever tag comes first to hand--I will ask you to consider one or two miscellaneous questions that hang about at the back, perhaps, of all our minds, and occasionally pop out to worry us.Last night at 2:45 a.m. (a school night, mind you), I had to go ask the college student neighbors to turn down their music so that I and my baby could sleep. The house party included girls dancing in bras and a suspicious-smelling smoke. Is this "the modern boy and girl"? Their parents are paying for them to engage in substance-abusing revelry in the middle of a school night as part of a college education? Truly this is a marked prolongation of adolescence.
When we think about the remarkably early age at which the young men went up to university in, let us say, Tudor times, and thereafter were held fit to assume responsibility for the conduct of their own affairs, are we altogether comfortable about that artificial prolongation of intellectual childhood and adolescence into the years of physical maturity which is so marked in our own day? To postpone the acceptance of responsibility to a late date brings with it a number of psychological complications which, while they may interest the psychiatrist, are scarcely beneficial either to the individual or to society. The stock argument in favor of postponing the school-leaving age and prolonging the period of education generally is there there is now so much more to learn than there was in the Middle Ages. This is partly true, but not wholly. The modern boy and girl are certainly taught more subjects--but does that always mean that they actually know more?
That I, whose experience of teaching is extremely limited, should presume to discuss education is a matter, surely, that calls for no apology. It is a kind of behavior to which the present climate of opinion is wholly favorable. Bishops air their opinions about economics; biologists, about metaphysics; inorganic chemists, about theology; the most irrelevant people are appointed to highly technical ministries; and plain, blunt men write to the papers to say that Epstein and Picasso do not know how to draw. Up to a certain point, and provided the the criticisms are made with a reasonable modesty, these activities are commendable. Too much specialization is not a good thing. There is also one excellent reason why the veriest amateur may feel entitled to have an opinion about education. For if we are not all professional teachers, we have all, at some time or another, been taught. Even if we learnt nothing--perhaps in particular if we learnt nothing--our contribution to the discussion may have a potential value.She starts off by saying that she, as a nonprofessional teacher, can critique teaching methodologies just as well as a bishop can discuss economics or plain men criticize Picasso's drawing ability. Frankly, I don't think that bishops are in a position to spout opinions on economics or that one could rationally claim that Picasso couldn't draw, so her first point falls flat. However, her second point is valid: we have all been taught in our lives, be it poorly or well, thus we can hold opinions on teaching obtained from our own experience. I read tonight that Sayers' father began teaching her Latin when she was six years old, so she certainly has a basis in her own early life for understanding classical education. There is a third point that she could have made in her introduction: that everyone can be a teacher, professional or not (Socrates preferred "not", and he is recognized as a great teacher).
However, it is in the highest degree improbable that the reforms I propose will ever be carried into effect. Neither the parents, nor the training colleges, nor the examination boards, nor the boards of governors, nor the ministries of education, would countenance them for a moment. For they amount to this: that if we are to produce a society of educated people, fitted to preserve their intellectual freedom amid the complex pressures of our modern society, we must turn back the wheel of progress some four or five hundred years, to the point at which education began to lose sight of its true object, towards the end of the Middle Ages.
As I've thought about the possible uses of cell phones and similar technology to affect us and our children for good or ill, I've lo...