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日本一道本高清二区_日本一道本一二三区在线_高清一区二区三区日本

时间: 2019年12月06日 08:38

Infamy is a sign of public disapprobation, depriving a criminal of the good-will of his countrymen, of their confidence, and of that feeling almost of fraternity that a common life inspires. It does not depend upon the laws. Hence the infamy which the laws inflict should be the same as that which arises from the natural relations of things, the same as that taught by universal morality, or by that particular morality, which depends on particular systems, and sets the law for ordinary opinions or for this and that nation. If the one kind of infamy is different from the other, either the law loses in public esteem, or the ideas of morality and honesty disappear, in spite of declamations, which are never efficacious against facts. Whoever declares actions to be infamous which are in themselves indifferent, detracts from the infamy of actions that are really in themselves infamous. I appreciated it before, but now, clear me! I received my 锟?00, in advance, with profound delight. It was a positive and most welcome increase to my income, and might probably be regarded as a first real step on the road to substantial success. I am well aware that there are many who think that an author in his authorship should not regard money 鈥?nor a painter, or sculptor, or composer in his art. I do not know that this unnatural sacrifice is supposed to extend itself further. A barrister, a clergyman, a doctor, an engineer, and even actors and architects, may without disgrace follow the bent of human nature, and endeavour to fill their bellies and clothe their backs, and also those of their wives and children, as comfortably as they can by the exercise of their abilities and their crafts. They may be as rationally realistic, as may the butchers and the bakers; but the artist and the author forget the high glories of their calling if they condescend to make a money return a first object. They who preach this doctrine will be much offended by my theory, and by this book of mine, if my theory and my book come beneath their notice. They require the practice of a so-called virtue which is contrary to nature, and which, in my eyes, would be no virtue if it were practised. They are like clergymen who preach sermons against the love of money, but who know that the love of money is so distinctive a characteristic of humanity that such sermons are mere platitudes called for by customary but unintelligent piety. All material progress has come from man鈥檚 desire to do the best he can for himself and those about him, and civilisation and Christianity itself have been made possible by such progress. Though we do not all of us argue this matter out within our breasts, we do all feel it; and we know that the more a man earns the more useful he is to his fellow-men. The most useful lawyers, as a rule, have been those who have made the greatest incomes 鈥?and it is the same with the doctors. It would be the same in the Church if they who have the choosing of bishops always chose the best man. And it has in truth been so too in art and authorship. Did Titian or Rubens disregard their pecuniary rewards? As far as we know, Shakespeare worked always for money, giving the best of his intellect to support his trade as an actor. In our own century what literary names stand higher than those of Byron, Tennyson, Scott, Dickens, Macaulay, and Carlyle? And I think I may say that none of those great men neglected the pecuniary result of their labours. Now and then a man may arise among us who in any calling, whether it be in law, in physic, in religious teaching, in art, or literature, may in his professional enthusiasm utterly disregard money. All will honour his enthusiasm, and if he be wifeless and childless, his disregard of the great object of men鈥檚 work will be blameless. But it is a mistake to suppose that a man is a better man because he despises money. Few do so, and those few in doing so suffer a defeat. Who does not desire to be hospitable to his friends, generous to the poor, liberal to all, munificent to his children, and to be himself free from the casking fear which poverty creates? The subject will not stand an argument 鈥?and yet authors are told that they should disregard payment for their work, and be content to devote their unbought brains to the welfare of the public. Brains that are unbought will never serve the public much. Take away from English authors their copyrights, and you would very soon take away from England her authors. Grier Asylum--I've had every chance in the world. Sometimes a � � 日本一道本高清二区_日本一道本一二三区在线_高清一区二区三区日本 � A hundred little things might have told me, if I had had any wits. � � Chapter XLVII