He paused, and then said, “Centuries ago all the best minds were in the Church. In those days there was nothing to compare with Christianity for practical significance and theoretical interest. And so the best minds swarmed upon it, and generation after generation of them used their bright intelligences on it. Little by little they smothered the actual living spirit of religion, with their busy theorizing. Not only so but they also used their religion, or rather their precious doctrines, to explain all physical events. Presently there came along a generation of best minds that found all this ratiocination very unconvincing, and began watching how things really did happen in physical nature. They and their successors made modern science, and gave man physical power, and changed the face of the earth. All this was as impressive in its own way as the effects of religion had been, real live religion, in a quite different way, centuries earlier. So now nearly all the best minds buzzed off to science, or to the job of working out a new scientific view of the universe and a new scientific way of feeling and acting. And being so impressed by science and by industry and the business attitude to life, they lost whatever trace of the old religion they ever had, and also they became even more blind to their own inner nature than they need have been. They were too busy with science, or industry, or empire-building, to bother about interior things. Of course, a few of the best minds, and some ordinary folk, had mistrusted fashionable thought all the way through. But after the war mistrust became widespread. The war made Nineteenth Century culture look pretty silly, didn’t it? So what happened? Some of the best minds (the best minds, mind you) tumbled helter-skelter back to the Churches. Others, the most social ones, declared that we ought all to live to improve mankind, or to make the future generations happy. Others, feeling that mankind was really past hope, just struck a fine attitude of despair, based either on contempt and hate of their fellows or on a compassion which was at bottom self-pity. Others, the bright young things of literature and art, set out to enjoy themselves as best they might in a crashing world. They were out for pleasure at any price, pleasure not entirely unrefined. For instance, though they demanded unrestrained sexual pleasure, it was to be highly conscious and discriminating. They also demanded aesthetic pleasure of a rather self-indulgent sort, and the thoroughly self-indulgent pleasure of tasting ideas, just for their spiciness or tang, so to speak. Bright young things! Yes, blowflies of a decaying civilization. Poor wretches! How they must hate themselves, really. But damn it, after all, they’re mostly good stuff gone wrong.”
John had recently spent some weeks studying the intelligentsia. He had made his entry into Bloomsbury by acting the part of a precocious genius, and allowing a well-known writer to exhibit him as a curio. Evidently he flung himself into the life of these brilliant and disorientated young men and women with characteristic thoroughness, for when he returned he was something of a wreck. I need not retail his account of his experiences, but his analysis of the plight of the leaders of our thought is worth reporting.
“You see,” he said, “they really are in a sense the leaders of thought, or leaders of fashion in thought. What they think and feel to-day, the rest think and feel next year or so. And some of them really are, according to the standards of Hom. sap., first-class minds, or might have been, in different circumstances, (Of course, most are just riff-raff, but they don’t count.) Well, the situation’s really very simple, and very desperate. Here is the centre to which nearly all the best sensibility and best intellect of the country gets attracted in the expectation of meeting its kind and enriching its experience; but what happens? The poor little flies find themselves caught in a web, a subtle mesh of convention, so subtle in fact that most of them are unaware of it. They buzz and buzz and imagine they are free fliers, when as a matter of fact each one is stuck fast on his particular strand of the web. Of course, they have the reputation of being the most unconventional people of all. The centre imposes on them a convention of unconventionality, of daring thought and conduct. But they can only be ‘daring’ within the limits of their convention. They have a sameness of intellectual and moral taste which makes them fundamentally all alike in spite of their quite blatant superficial differences. That wouldn’t matter so much if their taste were really discriminate taste, but it’s not, in most cases; and such innate powers of precision and delicacy as they actually have get dulled by the convention. If the convention were a sound one, all might be well, but it’s not. It consists in trying to be ‘brilliant’ and ‘original,’ and in craving “experience.” Some of them are brilliant and original according to the standards of your species; and some of them have the gift for experience. But when they do achieve brilliance and experience, this is in spite of the web, and consists at best in a certain flutter and agitation, not in flight. The influence of the all-pervading convention turns brilliance into brightness, originality into perversity, and deadens the mind to all but the cruder sorts of experience. I don’t mean merely crudity in sex-experience and personal relations, though indeed their quite sound will to break the old customs and avoid sentimentality at all costs has led them in the end to a jading and coarsening extravagance. What I mean is crudity of—well, of spirit. Though they are often very intelligent (for your species) they haven’t got any of the finer aspects of experience to use their intelligence on. And that seems to be due partly to a complete lack of spiritual discipline, partly to an obscure, half-conscious funk. You see they’re all very sensitive creatures, very susceptible to pleasure and pain; and early in their lives, whenever they bumped into anything like a fundamental experience, they found it terribly upsetting. And so they formed habits of avoiding that sort of thing. And they made up for this persistent avoidance by drenching themselves in all sorts of minor and superficial (though sensational) experiences; and also by talking big about Experience with a capital E, and buzzing intellectually.”
This analysis made me feel uncomfortable, for though I was not one of “them” I could not disguise from myself that the same sort of condemnation might apply to me. John evidently saw my thoughts, for he grinned, and moreover indulged in an entirely vulgar wink. Then he said, “Strikes home, old thing, doesn’t it? Never mind, you’re not in the web. You’re an outsider. Fate has kept you safely fluttering in the backward North.”
Some weeks after this conversation John’s mood seemed to change. Hitherto he had been light-hearted, sometimes even ribald, both in the actual pursuit of his investigation and in his comments. In his more serious phases he displayed the sympathetic though aloof interest of an anthropologist observing the customs of a primitive tribe. He had always been ready to talk about his experiences and to defend his judgements. But now he began to be much less communicative, and, when he did condescend to talk, much more terse and grim. Banter and friendly contemptuousness vanished. In their place he developed a devastating habit of coldly, wearily pulling to pieces whatever one said to him. Finally this reaction also vanished, and his only response to any remark of general interest was a steady gloomy stare. So might a lonely man gaze at his frisking dog when the need of human intercourse was beginning to fret him. Had any one other than John treated one in that way, the act would have been offensive. Coming from John it was merely disturbing. It roused in me a painful self-consciousness, and an irresistible tendency to look away and busy myself with something.