Showing posts with label the free press. Show all posts
Showing posts with label the free press. Show all posts

Sunday, March 04, 2007

On the Decline of the Book



It is an interesting speculation by what means the Book lost its old position in this country. This is not only an interesting speculation, but one which nearly concerns a vital matter. For if men fall into the habit of neglecting true books in an old and traditional civilization, the inaccuracy of their judgments and the illusions to which they will be subject, must increase.

To take but one example: history. The less the true historical book is read and the more men depend upon ephemeral statement, the more will legend crystallize, the harder will it be to destroy in the general mind some comforting lie, and the great object-lesson of politics (which is an accurate knowledge of how men have acted in the past) will become at last unknown.

There are many, especially among younger men, who would contest the premiss upon which all this is founded. They may point out, for instance, that the actual number of bound books bought in a given time at present is much larger than ever it was before. They may point out again, and with justice, that the proportion of the population which reads books of any sort, though perhaps not larger than it was three hundred years ago, is very much larger than it was one hundred years ago. And it may further be affirmed with truth that the range of subjects now covered by books produced and sold is much wider than ever it was before.

All this is true; and yet it is also true that the Book as a factor in our civilization has not only declined but has almost disappeared. Were many more dogs to be possessed in England than are now possessed, but were they to be all mongrels, among which none could be found capable of retrieving, or of following a fox or a hare with any discipline, one would have a right to say that the dog as a factor of our civilization had declined. Were many more men in England able to ride horses more or less, but were the number of those who rode constantly and for pleasure enormously to diminish, and were the new millions who could just manage to keep on horseback to prefer animals without spirit on which they would feel safe, one would have a right to say that the horse was declining as a factor in our civilization; and this is exactly what has happened with the Book.

The excellence of a book and its value as a book depend upon two factors, which are usually, though not always, united in varied proportions: first, that it should put something of value to the reader, whether of value as a discovery and an enlargement of wisdom or of value as a new emphasis laid upon old and sound morals; secondly, that this thing added or renewed in human life should be presented in such a manner as to give permanent aesthetic pleasure.

That is not a first-rate book which, while it is admirably written, teaches something false or something evil; nor is that a first-rate book which, though it discover a completely new thing, or emphasize the most valuable department of morals, is so constructed as to be unreadable. Now it will not be denied that as far as these two factors are concerned--and I repeat they are almost always found in combination--the position of the Book has dwindled almost to nothingness. One could give examples of almost every kind: one could show how poetry, no matter how appreciated or praised, no longer sells. One could show--and this is one of the worst signs of all--how men will buy by the hundred thousand anything at all which has the hall mark of an established reputation, quite careless as to their love of it or their appetite for it. One could further show how more than one book of permanent value in English life has been discovered in our generation outside England, and has been as it were thrust upon the English public by foreign opinion.

But for my purpose it will be sufficient to take one very important branch which I can claim to have watched with some care, and that is the branch of History.

It may be said with truth that in our generation no single first-rate piece of history has enjoyed an appreciable sale. That is not true of France, it is not true of the United States, it is not even true of Germany in her intellectual decline, but it is true of England.

History is an excellent test. No man will read history, at least history of an instructive sort, unless he is a man who can read a book, and desires to possess one. To read History involves not only some permanent interest in things not immediately sensible, but also some permanent brain-work in the reader; for as one reads history one cannot, if one is an intelligent being, forbear perpetually to contrast the lessons it teaches with the received opinions of our time. Again, History is valuable as an example in the general thesis I am maintaining, because no good history can be written without a great measure of hard work. To make a history at once accurate, readable, useful, and new, is probably the hardest of all literary efforts; a man writing such history is driving more horses abreast in his team than a man writing any other kind of literary matter. He must keep his imagination active; his style must be not only lucid, but also must arrest the reader; he must exercise perpetually a power of selection which plays over innumerable details; he must, in the midst of such occupations, preserve unity of design, as much as must the novelist or the playwright; and yet with all this there is not a verb, an adjective or a substantive which, if it does not repose upon established evidence, will not mar the particular type of work on which he is engaged.

As an example of what I mean, consider two sentences: The first is taken from the 432nd page of that exceedingly unequal publication, the _Cambridge History of the French Revolution_; the second I have made up on the spur of the moment; both deal with the Battle of Wattignies. The "Cambridge History" version runs as follows:

On October 15 the relieving force, 50,000 strong, attacked the Austrian covering force at Wattignies; the battle raged all that day and was most furious on the right, in front of the village of Wattignies, which was taken and lost three times; on the 17th the French expected another general engagement but the enemy had drawn off.

There are here five great positive errors in six lines. The French were not 50,000 strong, the attack on the 15th was not on Wattignies, but on Dourlers; Wattignies was not taken and lost three times; the fight of the 15th was least pressed on the right (harder on the left and hardest in the centre) and no one--not the least recruit--expected Coburg to come back on the 17th. Why, he had crossed the Sambre at every point the day before! As for negative errors, or errors of omission, they are capital, and the chief is that the victory was won on the second day, the 16th, of which no mention is made.

Now contrast such a sentence with the following:

On October 15th the relieving force, 42,000 strong, attacked the Austrian centre at Dourlers, and made demonstrations upon its wings; the attack upon Dourlers (which village had been taken and lost three times) having failed, upon the following day, October 16th, the extreme left of the enemy's position at Wattignies was attacked and carried; the enemy thus outflanked was compelled to retreat, and Maubeuge was relieved the same evening.

In the first sentence (which bears the hall mark of the University) every error that could possibly be made in so few lines has been made. The numbers are wrong; the nature of the fighting is misstated; the village in the centre is confused with that on the extreme right; the critical second day is altogether omitted, and every portion of the sentence, verb, adjective, and substantive, is either directly inaccurate or indirectly conveys an inaccurate impression. The second sentence, bald in style and uninteresting in presentation as the first, has the merit of telling the truth. But--and here is the point--it would be impossible to criticize the first sentence unless someone had read up the battle, and to read up that battle one has to depend on five or six documents, some unpublished (like much of Jourdan's Memoirs), some of them involving a visit to Maubeuge itself, some, like Pierrat's book, very difficult to obtain (for it is neither in the British Museum nor in the Bodleian) some few the writings of contemporary eyewitnesses, and yet themselves demonstrably inaccurate. All these must be read and collated, and if possible the actual ground of the battle visited, before the first simple inaccurate sentence can be properly criticized or the second bald but accurate sentence framed. None of these authorities can have been so much as heard of by the official historian I have quoted.

It would be redundant to press the point. Most readers know well enough what labour the just writing of history involves, and how excellent a type it is of that "making of a book" which art is, as I have said, imperilled by apathy at the present day.

Consider for a moment who were those that purchased historical works in this country in the past. There were, first of all, the landed gentry. In almost every great country-house you will find a good old library, and that good old library you will discover to be, as a rule, most valuable and most complete in what concerns the end of the eighteenth and the beginning of the nineteenth centuries. A very large proportion of history, and history of the best sort, is to be found upon those shelves. The standard dwindles, though it is fairly well maintained during the first two-thirds of the nineteenth century. Then--as a rule--it abruptly comes to an end. One may take as a sort of bourne, the two great books Macaulay's History and Kinglake's, for an earlier and a later limit. Most of these libraries contain Macaulay; some few Kinglake; hardly one possesses later works of value.

It may be urged in defence of the buyer that no later works of value exist. Put so broadly, the statement is erroneous; but the truth which it contains is in itself dependent upon the lack of public support for good historical work. When there is a fortune for the man who writes in accordance with whatever form of self-appreciation happens for the moment to be popular, while a steady view and an accurate presentation of the past can find no sale, then that steady view and that accurate presentation cannot be pursued save by men who are wealthy, or by men who are endowed, but even wealthy men will hesitate to write what they know will not be read, and for history no one is endowed.

Our Universities were framed for many purposes, of which the cultivation of learning was but one; in that one field, however, a particular form of learning was taken very seriously, and was pursued with admirable industry; I mean an acquaintance with and an imitation of the Latin and Greek Classics.

It was a particular character of this form of learning that proficiency in it would lead to undisputed honours. The scholar recognized the superior scholar; the field of inquiry was by convention highly limited; it had been thoroughly explored; discussion upon such results as were doubtful did not involve a difference in general philosophy.

With history it is otherwise. Whether such things have or have not happened, and, above all, if they have happened, the way in which they have happened, is to our general judgment of contemporary men what evidence is to a criminal trial. Facts won't give way. If, therefore, there are vested interests, moral or material, to be maintained, history is, of all the sciences or arts, that one most likely to suffer at the hands of those connected with such interests. Even where the truth will be of advantage to those interests, they are afraid of it, because the
thorough discussion of it will involve the presentation of views disadvantageous to privilege.

Where, as is much more commonly the case (for vested interests, moral or material, are unreasoning and selfish things), the truth would certainly offend them, they are the more determined to prevent its appearance.

But of all vested interests none deal with such assured incomes, none are so immune by influence and tradition as the Universities.

Now, if the rich man has no temptation by way of popular fame, and the poor man no opportunity for endowment, in any branch of letters, there remains but a third form of support, and that is the support of the buying public. And the public will not buy.

I will suppose the case of a popular novelist, who in a few months shall write, not an historical novel, but a piece of so-called history. He shall call it, for instance, "England's Heroes." Before you tell me his name, or what he has written, I can tell you here and now what he will write on any number of points. He will call Hastings Senlac. In the Battle of Hastings he will make out Harold to be the head of a highly patriotic nation called the "Anglo-Saxons"; they shall be desperately defending themselves against certain French-speaking Scandinavians called Normans. He will deplore the defeat, but will say it was all for the best. Magna Charta he will have signed at Runnymede--probably he will have it drawn up there as well. He will translate the most famous clause by the modern words "Judgment of his peers" and "law of the land." He will represent the Barons as having behind them the voice of the whole nation--and so forth. When he comes to Crecy he will make Edward III speak English. When he comes to Agincourt he will leave his readers as ignorant as himself upon the boundaries, numbers and power of the Burgundian faction. In the Civil War Oliver Cromwell will be an honest and not very rich gentleman of the middle-classes. The Parliamentary force will be that of the mass of the people against a few gallant but wicked aristocrats who follow the perfidious Charles. He will make no mention of the pay of the Ironsides. James II will be driven out by a popular uprising, in which the great Churchill will play an honourable and chivalric part. The loss of the American Colonies will be deplored, and will be ascribed to the folly of attempting to tax men of "Anglo-Saxon" blood, unless you grant them representation. The Continental troops will be treated as the descendants of Englishmen! The guns at Saratoga will be Colonial guns; the incapacity of the Fleet will not be touched upon. Here again, as in the case of the Battle of Hastings, all will be for the best, and there will be a few touching words upon the passionate affection now felt for Great Britain by the inhabitants of the United States. The defensive genius of Wellington will be represented as that of a general particularly great in the offensive. Talavera will be a victory. The Spanish Auxiliaries in the Peninsula will be contemptible. No guns will be abandoned before Coruna, but what are left at Coruna will be mentioned and re-embarked. The character of Nelson will receive a curious sort of glutinous praise; Emma Hamilton, not Naples, will be the stain upon his name; the Battle of Trafalgar will prevent the invasion of England.

This is a lengthy but not unjust description of what this gentleman would write; it is rubbish from beginning to end. It would sell, because every word of it would foster in the reader the illusion that the community of which he is a member is invincible under all circumstances, that effort and self-denial and suffering are spared him alone out of all mankind, and that a little pleasurable excitement, preferably that to be obtained from his favourite game, is the chief factor in military success.

I have omitted Alfred. Alfred in such a book will be the "teller of truth"--but he will not go to Mass.

Given that the name is sufficiently well known, there is hardly any limit to the sale of a book modelled upon these lines. Contrast with its fate the fate of a book, written no matter how powerfully, that should insist upon truths, no matter how valuable to the English people at the present moment. These truths need by no means be unpleasant, though at the present moment an unpleasant truth is undoubtedly more valuable than a pleasant one. They could make as much or more for the glory of the country; they could be at any rate of infinitely greater service, but they would not be received, simply because they would compel close attention and brain-work in the reader as well as in the writer of them. An established groove would have to be abandoned; to use a strong metaphor, the reader would have to get out of bed, and that is what the modern reader will not do. Tell him that the men who fought on either side at Hastings' plain cared nothing for national but everything for feudal allegiance; that _lex terrae_ means the local custom of ordeal and not the "law of the land"; tell him that judicium parium means the right of a noble to be judged by nobles, and has nothing to do with the jury system; tell him that Magna Charta was certainly drawn up before the meeting at Runnymede; that not until the Lancastrians did English kings speak English; that Oliver Cromwell owed his position to the enormous wealth of the Williamses, of whom had he not been a cadet, he would never have been known; tell him that the whole force of the Parliament resided in the squires and that the Civil Wars turned England into an oligarchy; tell him the exact truth about the infamy of Churchill; tell him what proportion of Englishmen during the American War were taxed without being represented; tell him what proportion of Washington's troops were of English blood; tell him any one illuminating and true thing about the history of his country, and the novelty will so offend him that a direct insult would have pleased him better.

What is true of history is true of nearly all the rest, and the upshot of the whole matter is that there is not, either in private patronage or in popular demand, a chance for history in modern England.

You can have excellent literature in journalism, and it will be widely read. I would say more--I would say that the better literature a newspaper admits, the more widely will that paper be read, or at any rate the greater will its influence be on modern Englishmen. But when it comes to the kneaded and wrought matter of the true Book, neither the public nor the centres of learning will have any of it, and the last medium which might make it possible, patronage, has equally disappeared, because the modern patron does not work in the daylight in the full view of the nation and with its full approbation, and he is no longer a public man (though he is richer than ever he was before). His patronage, therefore, though it is still considerable, is expended in satisfying his private demand. Private architects build him doubtful castles, private collectors get him manuscripts and jewels, but Letters, which are a public thing, he can no longer command.

It might be asked, by way of conclusion, whether there is any remedy for this state of things. There is none. Its prime cause resides in a certain attitude of the national mind, and this kind of broadly held philosophy is not changed save by slow preaching or external shock. As long as modern England remains what we know it, and follows the lines of change which we see it following, the Book will necessarily decline more and more, and we must make up our minds to it.

Of other evil tendencies of our time, one can say of some that they are obviously mending, of others that such and such an applicable remedy would mend them. Our public architecture is certainly getting better; so is our painting. Our gross and increasing contempt of self-government (to take quite another sphere) is curable by one or two simple reforms in procedure, registration, the expenses of election, and voting at the polls, which would restore the House of Commons to life, and give it power to express English will. But a regard for, a cultivation of, above all a sinking of wealth upon, English Letters is past praying for. We must wait until the tide changes; we can do nothing, and the waiting will be long.

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Sunday, February 18, 2007

The Three Big Tasks for the Catholic Press in England

by Hilaire Belloc



The function of the Catholic Press in England is of a special kind. It has work to do which none of the journals contemporary with it in this country can do, and it has work to do different from that of the Catholic Press in other countries, where Catholics are numerous and Catholicism is a powerful factor in Society. There seems to me to be three main activities for a Catholic paper in England. The first is one which has been excellently fulfilled by our weekly Press in the past, and especially by the Universe. It is the giving of Catholic news to Catholic readers, emphasising matters which might be only slightly dealt with in the general Press, and telling Catholics in this country things specially concerning their religion which they would not hear of at all, save through its offices.

The second thing it has to do is to present Catholic truths in general, or rather the truth itself in general, by which I mean the correction of the great mass of error on morals and history and philosophy in the midst of which we live; for the society in which we find ourselves is not only non-Catholic but is profoundly anti-Catholic, in spirit and in tradition.

The third piece of work lying before the Catholic Press of this country is the presentation of the outside world, and especially Europe, after a fashion in which the ordinary Press of the country is largely incompetent to act, and nearly always unwilling.

Working in a Hostile Atmosphere

The first of these three duties or departments of work has, as I have said been excellently done in the past and especially well done of recent years by the Universe. It has been a special mark of our Catholic weekly journals since they first arose with the revival of the Church in this country after the Irish famine. The task is a peculiar one and not easy to fulfil. We are a very small community, we are poor, even poorer than our small numbers might suggest, and our fellow-citizens know so little about the Catholic Church (however much they may dislike it) that the social atmosphere about us is hostile to all that the Catholic newspaper has to do. The business of the Catholic Press on this side is to keep all parts of the Catholic community in touch; to invigorate, as much as possible, the consciousness of the Catholic body.

All that, I say, has been well maintained. Whether it would be still better done if we had a daily paper, I doubt. A daily paper must be filled with a great mass of general news, though its general tone may be this or that. Such a paper might be Catholic, in the same sense in which, say, the Manchester Guardian of The Times are Protestant - yet its appeal would not be to specifically Catholic objects, but general. Now, such an appeal being general, it needs a very large circulation indeed, under modern English conditions to make a national daily paper pay; and if a daily paper does not pay, but loses, it loses gigantically and is rapidly extinguished. But a large daily circulation a Catholic paper of this kind could not have. The community is neither large enough, nor wealthy enough, nor concentrated enough to afford such an economic basis, and advertisement, which is the financial necessity of any paper in England, would necessarily be lacking.

When it would be Possible

If, indeed, people here were accustomed as they are in France and Italy to getting the best writing and the best news in a small space and on bad paper with inferior printing, then the conditions would be changed and we could have our Catholic daily paper as the small local minorities of the Continent have theirs. But the public taste of England in the material side of a newspaper is fixed and will not be changed. It demands a great deal of space, good paper and print rather than a high standard in the quality of what is printed, or in the selection of the matter presented; and things being so, a Catholic daily paper seems to be as yet impossible.

The second function of the Catholic Press, that of presenting general truth, and especially truth in history, has been less developed. It is done in part, but only in part, and our first business for the future would be the development and expansion of this side of our efforts. It would show itself especially in a high standard of reviewing, and especially of reviewing books on history, for it is on the side of history that the most continuous and most dangerous attack upon truth appears.

Medicine and Fiction

But it would be necessary to extend the effort to other fields. Thus, the field of medicine is exceedingly important to-day, socially and morally. So is the field of fiction. As things now are the literary weeklies, which deal regularly with hundreds of volumes poured out by the modern English publishing business, are completely anti-Catholic in tone. They are both ignorant upon and vituperative of Catholic culture abroad, they have hardly heard of it at home. They accept, as a matter of course the bad morals, bad philosophy and bad history of current fiction and there is very little Catholic reviewing done to meet the evil. Now, in my judgment, there is plenty of room for a great expansion in such work. Among the thousands who read literary weeklies there is a very large proportion which thoroughly disagrees with the morals, the philosophy and the history upon which such journals are based. But their readers have now hardly any choice.

For instance, when there appears such a book as Mr Trevelyan’s History of England there is no audible protest. When there appears, as there appears perpetually in volume after volume of fiction and of serious history, the ridiculously and unhistoric presumption that the English people desired and of their own choice achieved the destruction of religion in England 400 years ago, there is no audible protest. “When theory masquerades its fact in biology, there is no audible protest.

Now if we had a vigorous weekly review, not concerned with the details of Catholic life or with particular points of religious controversy, but informed throughout with Catholic morals, we should meet a need which is felt by plenty of people who are not Catholic, and we should have a good economic basis on which to work.

Misunderstanding And Ignorance

The last function with which a Catholic Press should deal is the proper presentation of the great world outside England and especially Europe. The task has hitherto been almost wholly neglected. There is ample room here for expansion. The outside world where it does not speak English is shockingly misrepresented or unknown in the general Press. Even the English-speaking world is misrepresented. A completely false view is given of American relations with this country, and we have only to recall the absurd picture given of Ireland in the past, and the disastrous results of that malinformation, to test the truth of what I say.

But with regard to information in Europe, things are still worse. The nations of Protestant culture are slightly known to us (yet they are always taking us by surprise). The nations of Catholic culture are hardly known at all. I cannot recollect one article in a hundred of late years which has helped the educated Englishman to understand the Fascist Movement in Catholic Italy, or the special problem of Alsace, or the key position of Catholic Belgium in the struggle between tradition and revolution. As for the comments on Catholic Poland, they are worse than useless: a mixture of incredible ignorance upon the past and hopeless misunderstanding upon the present.

Now in all this important department of public information, a Catholic Press has special opportunity. The Catholic Church is universal of its nature; it is international of its nature; and it is, in particular, European. It is the historical religion of the rest of Western Europe. It is the influence under which all our culture was framed. In the conversation of Catholics who travel, you find a comprehension of Europe, as a whole, which you find in no other conversation, but we have not as yet an effort in our Press corresponding to such conversation.

There is no doubt that, were the supply present, the demand would be found to absorb it. The educated public is not in love with the increasing ignorance shown upon foreign affairs, and especially upon European affairs in the average English paper and review. And not only is there an intellectual demand for proper information and comment and judgement upon Europe, but there is the immediate practical necessity for it. For example, a Catholic Press working upon a general knowledge of Europe could have made English people understand long ago what they do not understand to this day, the nature and strength of the Italian revolution.

The practical value of a right judgement in foreign affairs, especially for a nation situated as England has been since the war, cannot be exaggerated. But no one can give a true picture of Christendom save from the Catholic standpoint, and a press that would present such a true picture, must be a Catholic Press. There is a task of the utmost value lying right before us. It is an opportunity of the widest scope, and we have only to grasp it.

How the World Has Changed Since 1860

Outwardly, at any rate, we are living in a world that is almost entirely different from the world of 1860 into which the Universe was born. Motor cars were unknown. Telephones were unknown. Gramophones were unknown. Cables were unknown. The telegraph was unknown (it had not even reached the stage which inspired the hymn writer to talk about “the magic wire”, in God Bless Our Pope”). There were no cinemas, and there were no underground railways. The chronicle below shows some of the principal events of the past seventy years.

1860 Papal States seized.
1861 Victor Emmanuel proclaimed King of Italy
1863 London Underground Railway opened
1865 Death of Wiseman: accession of Archbishop Manning
1866 Atlantic telegraph cable completed
1867 First ship passes through Suez Canal
1870 Franco-German War
1870 Rome taken from Popes and made capital of Italy
1871 First dry plates for photography
1873 “Little Flower” born
1876 Graham Bell patents telephone
1877 Edison’s first phonograph
1878 Leo XIII, becomes Pope
1878 Hierarchy restored in Scotland
1880 First electric lamp
1883 First internal combustion engine motor car
1883 First electric train in London
1884 First photogravure process of reproducing pictures
1890 Forth Bridge opened
1890 Cinematography invented
1892 Death of Manning. Accession of Archbishop Vaughan
1895 X-ray discovered
1896 Marconi’s first wireless patent
1897 “Little Flower” died
1903 First aeroplane flights
1903 Death of Vaughan: Accession of Archbishop Bourne
1909 Bleriot flew channel 1909 Peary reached North Pole
1911 Amundsen reached South Pole
1912 Ceremonial entry into new Westminster Cathedral of Cardinal Bourne
1913 Welsh Church disestablished
1914 Benedict XV becomes Pope
1914 First liner passes through Panama Canal
1914-18 The Great War
1919 Atlantic flown
1922 Pius XI becomes Pope
1926 Catholic Relief Bill passed
1929 Papal sovereignty re-established by Lateran Treaty
1929 Centenary of Catholic Emancipation

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Saturday, February 17, 2007

A Case for Censorship

by Thomas Storck





Anyone currently under-taking to defend censorship has to reckon not only with considerable abhorrence of the practice, but even with distaste for the word itself. It seems that even those who would like to restrict publications, broadcasts, or films shy away from the term "censorship." They are at pains to distinguish what they would do from what censors do. When the head of the National Coalition on Television Violence testified before Congress in December 1992 and presented a "10-point plan to sweep violence off TV and off our streets," it is interesting that the first point in the plan was "no censorship." No one wants to own up to being a would-be censor, and thus very few are willing to stand up and openly defend this venerable practice. But I am happy to do so, for censorship has long seemed to me a necessary, if regrettable, part of practical political wisdom and an opportunity for the judicious exercise of human intelligence. For, human nature being what it is, it is naive to think we can freely read and view things that promote or portray evil deeds without sometimes feeling encouraged to commit such deeds. And if this is the case, then censorship can sometimes be a necessity.

But before defending censorship I need to define it. And I define censorship simply as the restriction, absolute or merely to some part of the population (e.g., to the unlearned or to children), by the proper political authorities, of intellectual, literary, or artistic material in any format. I want to note two things especially about this definition. First, I am not talking simply about censoring pornography. I also include censorship of works that are expressions of erroneous ideas, a position which I realize is extremely unpopular today, even more hated than the banning of obscene works.

Secondly, I am concerned only with censorship by governments. The determination of intellectual or cultural matters for the sake of the common good, such as what books and other things the nation may read or view, is not properly the work of private pressure groups or crusading individuals, though their work may sometimes be necessary when the state does not carry out its proper functions in this area. But the state alone has general care of the temporal common good, and censorship is one of the most important ways of safeguarding that good.

I am concerned here only with censorship in the abstract. That is, I am not defending or advocating any particular act of censorship in the past, present, or future, or in any particular country or legal system, though I do need to offer some hypothetical examples. I am simply arguing that there is nothing intrinsically wrong with censoring. All I hope to achieve is to make a compelling case that censorship as such is an appropriate exercise of governmental power and that the practical difficulties necessarily involved, while great, are not overwhelming.

Since I am speaking of censorship in the abstract, considerations based on the First Amendment to the U.S. Constitution or on decisions of the U.S. Supreme Court are not relevant to my argument. Whatever restrictions the American Constitution wisely or unwisely imposes on governmental power with respect to freedom of expression do not apply to governments in general.

What then is the case that can be made for censorship? It can be stated in the following simple thesis: Ideas lead to actions, and bad ideas often lead to bad acts, bringing harm to individuals and possible ruin to societies. Just as the state has the right to restrict and direct a person's actions when he is a physical threat to the community, so also in the matter of intellectual or cultural threats, the authorities have duties to protect the community.

It is obviously necessary for me to explain and defend these assertions, and the place to begin is with a discussion of the question of whether we can actually identify good and evil. I said above that "bad ideas often lead to bad acts," but if we cannot identify what is the bad, then clearly we cannot know either bad ideas or bad acts. One problem in discussions of whether we can know good and evil is the assumption that we either know all good and evil or we know none. It seems sometimes to be assumed that proponents of censorship are claiming to know good and evil exhaustively, that they know the moral status of everything that exists. But this is not the case. If we knew with certainty that, say, only one thing was evil, and if that evil were great enough and threatened society enough, then we might well decide to censor expressions and advocacy of that one thing, regardless of how ignorant we were about other moral questions.

Can we actually know any evils? I think each reader already knows or thinks he knows many more than one. So I will select an instance of evil-rape. I suspect that all readers would readily say that rape is clearly an evil. And an evil not because they think so, but an evil in and of itself. Not an evil because most people or most thinkers condemn it, but an evil independently of what other people might believe. If this is the case, then human beings can know with certainty at least one example of evil.

Now here is an example of something I think most people would agree was not only evil, but likely to encourage evil conduct. I have read that at some time during the 1970s there were billboards in Los Angeles and perhaps elsewhere advertising a Rolling Stones album which showed a pretty woman with bruises- black and blue marks-with the legend, "I'm black and blue from the Rolling Stones and I love it." Abuse of women is an evil, and the not too subtle encouragement given to the practice, by insinuating that women really want to be abused, seems to me an almost textbook example of the need for censorship.

To return to my first example, suppose someone wrote a book arguing that women really want to be raped, that they enjoy it, and that men do them a favor by raping them. Suppose, in addition, the book maintained that rape is the best sex going and the best way to prove one's masculinity-including, by way of an appendix, statistics on how few rapists get caught and the light sentences often given. Now rape, I think we agreed above, is clearly an evil. Would anyone argue that such a book would not promote rapes? Even if it were true that many men would not be affected by such a book nevertheless can we confidently say that such a book would not be responsible for rapes? Do we want to remove whatever inhibitions there may be that restrain even one potential rapist?

Now if we can identify certain evils, and if advocacy of those evils seems likely to encourage people to commit them, then why should we not take the next and logical step and prohibit such advocacy? If to commit certain evils is harmful to others and a crime, then why should advocating and encouraging such evils be perfectly lawful? Must a community be unable to protect itself? Must the authorities be helpless to restrain the source of the evil?This constitutes the best case that can be made for censorship. But in most people's minds the case censorship looms much larger than any assent to this argument. It looms so much larger that in effect the real case for censorship is largely the removal of people's overwhelming fears of censorship. Most people's objections to censorship are based on fear. So with this in mind, I will discuss the chief objections to censorship.

The most fundamental objection, already touched on above, is to deny that we know with certainty any goods or any evils. If this were true, then in practicing censorship we would be just as likely to restrain some newfound truth as to protect society from some dangerous evil. And though this professed ignorance of good and evil is popular today, the only people who can consistently make such an argument are those who are not advocates of anything at all. I have never met any of them. Many may profess moral skepticism in a broad philosophical sense, but they are often the most passionate defenders of this or that cause or opinion. How they reconcile this with their supposed skepticism, if they even try, I do not know.

The argument from skepticism is put very forcefully by John Stuart Mill's On Liberty. But those who hold this opinion, and who argue most passionately against censorship on the grounds of our lack of certainty of good and evil, must face the fact that every time society makes a law it is making a judgment of good and evil. If some street thug had stolen Mill's hat, and when he demanded it back the policeman and magistrate replied that for all they knew private property might be immoral and therefore they could not compel the thief to return the hat, Mill might have been more than a little annoyed. Yet to support the punishment of thieves while allowing the publication of books advocating theft-on the ground that we do not know whether theft is right or wrong-seems a trifle inconsistent and even hypocritical.

Another objection is to deny that there is a connection between advocacy of evil and any actual instances of evil. But even among those who tend to oppose censorship, there is a recognition that ideas lead to action and bad ideas lead to bad action. For example, many liberally-minded people attempt to prevent their children, and everyone else's too, from reading books that perpetuate what they consider sexual stereotypes. They believe they have identified an instance of evil, "sexual stereotyping," and that reading books that promote it or take it for granted will tend to form "sexist" individuals who in turn will commit "sexist" acts. Regardless of whether one regards "sexual stereotypes" as evil, and regardless of whether one regards such liberally-minded people as in fact illiberal, this position is certainly a coherent one. It is easy to understand why such people do not want children reading books that contain what they consider to be evil. They have made the obvious judgment that writings tend to influence action, and almost all of us would understand such a judgment, even if we disagree with their application of that judgment in this particular case.

Take a couple different examples: How many of us would think that it would be of no consequence were the Ku Klux Klan or the neo-Nazis to own half the newspapers and television networks in the country? Or how many of us wouldn't mind if our children were regularly taught by outspoken racists in the schools? Indeed, if ideas expressed in written or spoken word do not lead men to act, then why does every political, religious, philosophical, or cultural group or movement attempt to persuade us by the written and spoken word how to live and act? And why are millions of dollars spent on commercial advertising?

Perhaps few will now be bold-or illogical-enough to attack censorship on either of the above grounds. But there are two other arguments against censorship. The first is that whatever the formal case in favor of censorship, in actual practice censors have always stifled creativity and hindered the discovery of truth, so that whatever danger there is to society from the advocacy of evil, much more harm will result from the always stupid-and in some cases malicious-actions of the censors themselves.

Strictly speaking, this argument is not opposed to the state's right to censor. It simply says that since we will always or nearly always do it unintelligently, it would be much better not to do it at all. Some of those who would argue thus might even admit the (purely theoretical) point that were there someone endowed with superhuman intelligence, knowledge, wisdom, and probity, it might be safe to allow him to be the censor. But never anyone else. Although I am arguing for censor ship in the abstract, I thinking of the world as it actually is. And though I willingly admit that many instances of censorship by individuals and pressure groups have been stupid or perverse, still I believe that in a society fully committed to its practice, censorship can be carried on no more foolishly than we manage the rest of human affairs. Restrictions on books, films, or broadcasts always carry some danger. To give fallible men the power to decide what we can read or view or hear will surely sometimes allow excesses and even outrages. But so does giving some men the power to arrest or to punish. The question is: Is an activity necessary enough that we will accept inevitable abuses for the sake of the good that needs to be done? We make some men policemen and give them guns and the right to arrest others and even in some cases the right to use deadly force. Obviously there have been and will be abuses. But most of us do not advocate doing away with the police, even though they sometimes shoot and kill innocent people. Instead, things such as more and better education for policemen and more and clearer guidelines for use of force or of arrest are usually suggested. I would say similar things about censors. The ideal censor is not some ill-educated, parochial bigot, but someone of liberal education and continued wide reading, someone with a grasp of first principles and enough experience and wisdom to see how they should be put into practice. Of course, even then our censors will make mistakes. As in all legal matters, there must be room for reconsideration and appeal. But if we know that something is evil, and see that its advocacy is likely to bring about or increase actual evil acts, then to do nothing because we anticipate that censors will sometimes err is not a responsible position to take. Those who think that, with censorship, literature and creativity will dry up, forget that most of the great works of the past, up to and in some cases beyond the 19th century, were produced under government or ecclesiastical censorship. When we think of a society in which censorship is practiced, we should think of the one that produced Shakespeare's plays or Cervantes's Don Quixote, not of the Bible Belt's narrow provincialism or the tyrannies of Hitler or Stalin. Censors need not be ignorant fanatics.

The other argument commonly made against censorship is this: That in the free play of ideas, truth will ultimately and necessarily triumph. Censorship, therefore, is at best unnecessary and at worst a hindrance to the discovery of truth. Strictly speaking, this argument is really not against censorship, and when examined carefully will actually be found to support it. For even if it is the case that truth will always emerge from the give and take of free debate (a questionable proposition), how can the suppression of evident error harm that process? If a number of assertions are competing for acceptance, and (let us say) we know that two of them are false, how can removing those two from the debate make it harder for the truth to be discerned among the rest? Surely by narrowing the field and leaving us more time to examine those theories that might be true, we have made it even more likely that the truth will be found in our free examination of conflicting ideas. Moreover, most of those who make the claim that truth will always emerge from totally free debate are not really interested in discovering truths. They simply use this argument to foster a climate in which relativism flourishes and mankind is perpetually in doubt about truth and error, right and wrong.

A final point that must be noted is the connection between anti-censorship arguments and the free market. Both glorify individualism at the expense of the common good, and the rich at the expense of the poor. It is primarily the rich who promote and subsidize ideas and art that undermine traditional ways of life, and it is primarily the poor who suffer on that account. Society exists to protect and promote the welfare of all, but especially of the poor and the workingman. To exalt the free and irresponsible expression of the individual is to take up a position contrary to the community's duty of protecting the poor. Only those with sufficient money and ennui have the time or resources to produce ideas or art that corrupt or debase. Censorship is a protection of the poor from the acting out of the perverted fantasies of the rich, from the Marquis de Sade to Leopold and Loeb. Who benefits today from the continuing corruption of the public by movies, television, and music filled with sex and violence? Studio owners, directors, actors, and suchlike. Like unfettered capitalism, complete freedom of expression is simply a means by which those with money and influence remake society at the expense of those without these things.

This, I think, is what can be said on behalf of censorship. Our opposition to it is largely based on fear and the emotional effects of slogans. If we could free our minds, we might be able to consider the case for censorship and see that it has merit. That there is no consensus today about what is right and wrong does not disprove what I have said. For though now we could never actually produce a censorship code that commanded a consensus of support, yet we can still recognize in the abstract that censorship is a legitimate practice. It never hurts to order our thoughts correctly, even if we cannot just now put them into practice.

©New Oxford Review
May 1996
www.newoxfordreview.org

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More Hints on Free Speech

by G.K. Chesterton




I should like to continue the enquiry I recenlty made about the general criticism uttered by English Liberals, or indeed men of many English parties, and directed against the Fascist system in so far as it claims to supress papers or plays or books or similar things. For it seems to me that, unless ideas become clearer on the point, liberty will really be lost, not so much by the ferocity of the Fascists as by the feebleness of the Liberals.

The Liberal, by the nature of his philosophy, claims to be accessible to ideas; and even to be able to entertain all or any ideas. But in practice he cannot entertain evn the idea he defends, let alone the idea he denounces. He has not a notion of the new ideas that are now really changing Europe; or especially of those which have his own parliamentary sham fight he can to some extent denounce shams, though they are the shams which he in his turn will practise. He can attack Lord Birkenhead if that nobleman claims to be a True Democrat; but he really has not a word to say to Maurras, or to anybody who says frankly that he is not a Democrat at all. He may even see the absurdity of Lord Melchett or Lord Beaverbrook claiming that Trade Monopoly is True Liberty; but he cannot see the point of the man who flatly denies that the theory of Liberty is true. I for one do think it is true; and I do not think it is inconsistent with some of the truths advanced by supporters of Fascism, as well as supporters of Freedom. But I know it is no good merely to tell a supporter of Fascism that he is not, and does not pretend to be. He must be met on his own moral ground, which is at least a hard and solid ground; and not in the slushy swamps of sentimental rhetoric, about a liberty which he does not pretend to grant and we have not succeeded in granting.

The difficult matter called Free Speech is really bound up with the still more difficult matter called Distributism. The very fact that it is called Free Speech illustrates this suggestion of equalized or scattered power. For Speech is a general attribute of men even as animals; and speaking is what all the people do all the time. But a monopolist newspaper, with hoardings covering the earth and sky-signs covering the sky, is not speech; nor can it be an organ for the people speaking. Even a play, occupying a lighted stage among a limited number of large theatres, cannot be identified with the conversation of the common people. There is a theatrical limelight in all theatres; but to-day there is a journalistic limelight on particular plays. I am not discussing whether this can be remedied; I am pointing out that a licence for these limited things is not a liberty for all. And it works back, as I have said, to Distributism as the only chance of Free Speech, or of any Freedom. Like all economic reformers, the Distributist has to simplify his parables or examples; but the principle is clear enough. Suppose the ownership of a plot of land carries with it the right to put up a placard with some proclamation or public criticism. It is clear that if there are a thousand plots there will be a thousand placards. The vast majority of them will probably proclaim certain normal and national principles, or prejudices, to many of which Mussolini has successfully appealed; but in so far as there are many placards, there is a chance of there being many kinds of placards. But suppose that all the land is bought up by one land-grabber; and there will only be one huge plot and one huge placard. And that is exactly what there is at present. for all practical purposes, in all modern industrial and capitalist communities. It is this, and nothing else, that men like the Liberal Nonconformist call Liberty of Speech. It is this, and nothing else, that he accusses Mussolini of suppressing.

In other words, what we are looking at, for good or evil, is simply the return of those rude, medieval conditions in which the King did not hesitate to break, and perhaps was obliged to break, the few great barons who really became rivals to the kingship. The people nowadays are no more involved, when a Dictator destroys a big newspaper, than the peasants and serfs were involved when a Plantagenet was jealous of a feudal prince or an enormously rich bishop. It is simply a quarrel among the great; and I rather prefer the ruler who can at least be called great to the rival who can be only called big.

The Press is now simply a privilege, and a privilege for the very few; for there are fewer great newspaper-proprietors than there were great barons and bishops. Until our Liberal friends have faced this fact, and done something themselves to remedy it, they will not begin to be ready for debate with a lucid Latin despotist, who disputes both their facts and the fundamental doctrines. I do not say that Mussolini might not, for all I know, repress real liberty in a real distributive democracy. But in the world which the Liberals have made, there is no liberty for him to repress.

The case is doubtless the same, thought I can hardly judge it, with the drama which I mentioned first. As I have never seen Journey's End, I will not classify it; but I believe it is not to be classed with the very craven pieces of pacificism and pessimism that have pestered us of late. But the general question of dramatic liberty is the same. A play like this, or a play far worse than this, is boomed and financed and forced down people's throats by powers quite other than popular instinct. The powers behind publicity, behind official and commercial propaganda, own the limelight and the stage. What they choose to say is not 'free speech'; for no play can consist of everybody's gags. Curiously enough, the nearest approach to such an impromptu individualistic drama has been found in the popular burlesques and buffooneries of Italy; which have survived many ancient despots - and even survived modern democracy. Fascism may really destroy Freedom of speech; but 'the Drama' like 'the Press' is almost the reverse of Freedom of Speech. It is rather Compulsion of Listening.

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Monday, January 22, 2007

The Free Press

by Hilaire Belloc



Side by side with the development of Capitalism went a change in the Press from its primitive condition to a worse. The development of Capitalism meant that a smaller and a yet smaller number of men commanded the means of production and of distribution whereby could be printed and set before a large circle a news-sheet fuller than the old model. When distribution first changed with the advent of the railways the difference from the old condition was accentuated, and there arose perhaps one hundred, perhaps two hundred "organs," as they were called, which, in this country and the Lowlands of Scotland, told men what their proprietors chose to tell them, both as to news and as to opinion. The population was still fairly well spread; there were a number of local capitals; distribution was not yet so organized as to permit a paper printed as near as Birmingham, even, to feel the competition of a paper printed in London only 100 miles away. Papers printed as far from London,[Pg 10] as York, Liverpool or Exeter were the more independent.

Further the mass of men, though there was more intelligent reading (and writing, for that matter) than there is to-day, had not acquired the habit of daily reading.

It may be doubted whether even to-day the mass of men (in the sense of the actual majority of adult citizens) have done so. But what I mean is that in the time of which I speak (the earlier part, and a portion of the middle, of the nineteenth century), there was no reading of papers as a regular habit by those who work with their hands. The papers were still in the main written for those who had leisure; those who for the most part had some travel, and those who had a smattering, at least, of the Humanities.

The matter appearing in the newspapers was often written by men of less facilities. But the people who wrote them, wrote them under the knowledge that their audience was of the sort I describe. To this day in the healthy remnant of our old State, in the country villages, much of this tradition survives. The country folk in my own neighbourhood[Pg 11] can read as well as I can; but they prefer to talk among themselves when they are at leisure, or, at the most, to seize in a few moments the main items of news about the war; they prefer this, I say, as a habit of mind, to the poring over square yards of printed matter which (especially in the Sunday papers) are now food for their fellows in the town. That is because in the country a man has true neighbours, whereas the towns are a dust of isolated beings, mentally (and often physically) starved.

Meanwhile, there had appeared in connection with this new institution, "The Press," a certain factor of the utmost importance: Capitalist also in origin, and, therefore, inevitably exhibiting all the poisonous vices of Capitalism as its effect flourished from more to more. This factor was subsidy through advertisement.

At first the advertisement was not a subsidy. A man desiring to let a thing be known could[Pg 12] let it be known much more widely and immediately through a newspaper than in any other fashion. He paid the newspaper to publish the thing that he wanted known, as that he had a house to let, or wine to sell.

But it was clear that this was bound to lead to the paradoxical state of affairs from which we began to suffer in the later nineteenth century. A paper had for its revenue not only what people paid in order to obtain it, but also what people paid in order to get their wares or needs known through it. It, therefore, could be profitably produced at a cost greater than its selling price. Advertisement revenue made it possible for a man to print a paper at a cost of 2d. and sell it at 1d.

In the simple and earlier form of advertisement the extent and nature of the circulation was the only thing considered by the advertiser, and the man who printed the newspaper got more and more profit as he extended that circulation by giving more reading matter for a better-looking paper and still selling it further and further below cost price.[Pg 13]

When it was discovered how powerful the effect of suggestion upon the readers of advertisements could be, especially over such an audience as our modern great towns provide (a chaos, I repeat, of isolated minds with a lessening personal experience and with a lessening community of tradition), the value of advertising space rapidly rose. It became a more and more tempting venture to "start a newspaper," but at the same time, the development of capitalism made that venture more and more hazardous. It was more and more of a risky venture to start a new great paper even of a local sort, for the expense got greater and greater, and the loss, if you failed, more and more rapid and serious. Advertisement became more and more the basis of profit, and the giving in one way and another of more and more for the 1d. or the 1/2d. became the chief concern of the now wealthy and wholly capitalistic newspaper proprietor.

Long before the last third of the nineteenth century a newspaper, if it was of large circulation, was everywhere a venture or a property dependent wholly upon its advertisers. It had ceased to consider its public save as a bait[Pg 14] for the advertiser. It lived (in this phase) entirely on its advertisement columns.

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Interview with Thomas Storck

On Cooperative Ownership

John Médaille Interview in Romania

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