“Culture and Anarchy” by Matthew Arnold.
One of the most glorious essays, “Culture and Anarchy: An Essay in Political and Social Criticism
is a series of periodical essays” by English essayist, Matthew Arnold. It was first published by Cornhill Magazine 1867–68, and collected as a book in 1869. In this course, Arnold’s famous piece of writing on culture established his High Victorian cultural agenda which remained dominant in debate from the 1860s until 1950s. It shows, “Harmony, refinement, critique, education, unity, reflection,
evolution and dissonance.” He describes as the prevailing mood of England’s new democracy.
Arnold was an inspector of a primary school, who had brought him into contact
with European thought, and he based much of his criticism
of British society. His book attempts to explain the
social turmoil of 19th-century Britain during the
Industrial Revolution by redefining what is “culture”. Arnold’s anthropological definition of culture: the
collective sum of all human enterprises such as philosophy, religion, art, music, and so on. Furthermore, “Culture and Anarchy” was highly influential, and particularly so
in the twentieth century with John Reith, the man who established the BBC, guiding ethos, and its concepts of culture,
and how to share it.
At the beginning of the essay, Arnold argues that “culture” is a process of self-discipline and moving
away from self-centeredness in the whole society. He also argues, “Culture seeks to do away with classes; to make the best that has
been thought and known in the world current everywhere.” His conceptualization of anarchy is rooted
in the idea that British citizens have become too willing to trust in the
machine of parliamentarian democracy to solve problems. In “Sweetness and Light”, he argues that culture is a study of perfection, and
it originates from a love of perfection, not from curiosity. Although, the true
culture works to perfect both individuals and humankind at large.
In “Doing as One Likes”, it discusses the dangers of anarchy and unchecked individualism. Here, he also explores how industrialism
has negatively impacted the national psyche. Additionally, the book claims that
they have given up their traditional “subordination and deference” and have embraced the “modern spirit”. In the third chapter, he examines the English class system. He divides the system into three sections:
the “Barbarians” (the aristocracy), the “Philistines” (the middle class), and the “Populace” (the working class). Arnold believes, “The Barbarians
have no idea of our spiritual sickness, the Philistines have no sense of its
danger. The Populace, meanwhile, sees nothing at all; and perhaps the wiser
they.”
In “Hebraism and Hellenism”, he discusses the difference between “Hebraism and Hellenism”, which he calls “two points of influence” in the society and culture. “The uppermost idea with Hellenism is to see things as they
really are; the uppermost idea with Hebraism is conduct and obedience.” Arnold argues that Hebraism has been more dominant in English culture for a long time, and that it is now time for Hellenism to regain its ascendancy. According to Arnold, Hellenism is about thinking clearly and
seeing things in their essence and beauty. In “Porro Unum Est Necessarium”, he examines the importance of Hellenism and its role in the English
culture. He
believes that Britain needs this type of personality which is less
dogmatic
and self-complacent.
The sixth chapter of “Culture and Anarchy” is titled "Our Liberal Practitioners". In this chapter, Arnold discusses the nature of freedom and the importance of inward and
communal perfection. He also argues that freedom is more about service and
duties than the idea of “rights”.
Throughout the essay, Arnold’s “Culture and Anarchy” was a response to the Protestant business
mind set that dominated Britain during industrialization. He argues that
culture is an ideal and collective pursuit. The first portion states that all classes in England lacked much
in formal education. As Arnold saw that the State alone seemed capable of
remedying the problems. The second portion affirms that the role of the
State, both as governing power and as collective character of the nation,
extends beyond the formal education. The third portion considers culture as both process and goal.
To conclude, Arnold’s essay “Culture and Anarchy” defines the “culture” broadly as the pursuit of perfection through intellectual and
aesthetic development. It sees that Victorian England is threatened by “anarchy,” a lack of shared values and standards
amidst rising democracy and industrialism. His ideas influences educational reforms in
England, and promoting the concept of “liberal education” and shaping subsequent generations’
intellectual landscapes. He says that people’s advocate is “STRICTNESS OF CONSCIENCE” instead of ”SPONTANEITY OF CONSCIOUSNESS” which tends to enlarge our whole law of
doing. According to Trilling, Arnold’s theory “does not hold up as a logical structure.”
“If one can become your best friend, then he or she can easily
become your life partner.”__ Michael Jackson
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