Monthly Archives: December 2011


From Ruskin’s diaries, quoted by Cook and Wedderburn (Works, VII, xl-xli)

Certainly it seems intended that strong and frank animality, rejecting all tendency to asceticism, monarchism, pietism, and so on, should be connected with the strongest intellects…. Homer, Shakespeare, Tintoret, Veronese, Titian, Michael Angelo, Sir Joshua, Rubens, Velasquez, Correggio, Turner, are all of them boldly Animal. Francia and Angelico, and all the purists, however beautiful, are poor weak creatures in comparison. I don’t understand it. One would have thought purity gave strength, but it doesn’t. A good, stout, self-commanding, magnificent Animality is the make for poets and artists, it seems to me….[And later:] It is a great mystery. I begin to suspect we are all wrong together — Paul Veronese in letting his power waste into wantonness, and the religious people in mistaking their weakness and dullness for seriousness and piety. It is all very well for people to fast, who can’t eat; and to preach, who cannot talk or sing; and to walk barefoot, who cannot ride, and then think themselves good. Let them learn to master the world before they abuse it.


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More from Les Miserables

From the same chapter as the previous post:

All the problems that the socialists proposed to themselves, cosmogonic visions, revery and mysticism being cast aside, can be reduced to two principal problems.

First problem: To produce wealth.

Second problem: To share it.

The first problem contains the question of work.

The second contains the question of salary.

In the first problem the employment of forces is in question.

In the second, the distribution of enjoyment.

From the proper employment of forces results public power.

From a good distribution of enjoyments results individual happiness.

By a good distribution, not an equal but an equitable distribution must be understood.

From these two things combined, the public power without, individual happiness within, results social prosperity.

Social prosperity means the man happy, the citizen free, the nation great.

England solves the first of these two problems. She creates wealth admirably, she divides it badly. This solution which is complete on one side only leads her fatally to two extremes: monstrous opulence, monstrous wretchedness. All enjoyments for some, all privations for the rest, that is to say, for the people; privilege, exception, monopoly, feudalism, born from toil itself. A false and dangerous situation, which sates public power or private misery, which sets the roots of the State in the sufferings of the individual. A badly constituted grandeur in which are combined all the material elements and into which no moral element enters.

The two problems require to be solved together, to be well solved. The two problems must be combined and made but one.

Solve only the first of the two problems; you will be Venice, you will be England. You will have, like Venice, an artificial power, or, like England, a material power; you will be the wicked rich man. You will die by an act of violence, as Venice died, or by bankruptcy, as England will fall. And the world will allow to die and fall all that is merely selfishness, all that does not represent for the human race either a virtue or an idea.

Solve the two problems, encourage the wealthy, and protect the poor, suppress misery, put an end to the unjust farming out of the feeble by the strong, put a bridle on the iniquitous jealousy of the man who is making his way against the man who has reached the goal, adjust, mathematically and fraternally, salary to labor, mingle gratuitous [I think the translator means “gratis”] and compulsory education with the growth of childhood, and make of science the base of manliness, develop minds while keeping arms busy, be at one and the same time a powerful people and a family of happy men, render property democratic, not by abolishing it, but by making it universal, so that every citizen, without exception, may be a proprietor, an easier matter than is generally supposed; in two words, learn how to produce wealth and how to distribute it, and you will have at once moral and material greatness; and you will be worthy to call yourself France.

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