Democracy In America-2 [37]
As the men who live there are frequently left to the efforts of their individual powers of mind, they are almost always a prey to doubt; and as their situation in life is forever changing, they are never held fast to any of their opinions by the certain tenure of their fortunes. Men living in democratic countries are, then, apt to entertain unsettled ideas, and they require loose expressions to convey them. As they never know whether the idea they express to-day will be appropriate to the new position they may occupy to-morrow, they naturally acquire a liking for abstract terms. An abstract term is like a box with a false bottom: you may put in it what ideas you please, and take them out again without being observed.
Amongst all nations, generic and abstract terms form the basis of language. I do not, therefore, affect to expel these terms from democratic languages; I simply remark that men have an especial tendency, in the ages of democracy, to multiply words of this kind - to take them always by themselves in their most abstract acceptation, and to use them on all occasions, even when the nature of the discourse does not require them.
Chapter XVII: Of Some Of The Sources Of Poetry Amongst Democratic Nations
Various different significations have been given to the word "poetry." It would weary my readers if I were to lead them into a discussion as to which of these definitions ought to be selected: I prefer telling them at once that which I have chosen. In my opinion, poetry is the search and the delineation of the ideal. The poet is he who, by suppressing a part of what exists, by adding some imaginary touches to the picture, and by combining certain real circumstances, but which do not in fact concurrently happen, completes and extends the work of nature. Thus the object of poetry is not to represent what is true, but to adorn it, and to present to the mind some loftier imagery. Verse, regarded as the ideal beauty of language, may be eminently poetical; but verse does not, of itself, constitute poetry.
I now proceed to inquire whether, amongst the actions, the sentiments, and the opinions of democratic nations, there are any which lead to a conception of ideal beauty, and which may for this reason be considered as natural sources of poetry. It must in the first place, be acknowledged that the taste for ideal beauty, and the pleasure derived from the expression of it, are never so intense or so diffused amongst a democratic as amongst an aristocratic people. In aristocratic nations it sometimes happens that the body goes on to act as it were spontaneously, whilst the higher faculties are bound and burdened by repose. Amongst these nations the people will very often display poetic tastes, and sometimes allow their fancy to range beyond and above what surrounds them. But in democracies the love of physical gratification, the notion of bettering one's condition, the excitement of competition, the charm of anticipated success, are so many spurs to urge men onwards in the active professions they have embraced, without allowing them to deviate for an instant from the track. The main stress of the faculties is to this point. The imagination is not extinct; but its chief function is to devise what may be useful, and to represent what is real.
The principle of equality not only diverts men from the description of ideal beauty - it also diminishes the number of objects to be described. Aristocracy, by maintaining society in a fixed position, is favorable to the solidity and duration of positive religions, as well as to the stability of political institutions. It not only keeps the human mind within a certain sphere of belief, but it predisposes the mind to adopt one faith rather than another. An aristocratic people will always be prone to place intermediate powers between God and man. In this respect it may be said that the aristocratic element is favorable to poetry. When the universe is peopled with supernatural creatures, not palpable to the senses but discovered by the mind, the imagination ranges
Amongst all nations, generic and abstract terms form the basis of language. I do not, therefore, affect to expel these terms from democratic languages; I simply remark that men have an especial tendency, in the ages of democracy, to multiply words of this kind - to take them always by themselves in their most abstract acceptation, and to use them on all occasions, even when the nature of the discourse does not require them.
Chapter XVII: Of Some Of The Sources Of Poetry Amongst Democratic Nations
Various different significations have been given to the word "poetry." It would weary my readers if I were to lead them into a discussion as to which of these definitions ought to be selected: I prefer telling them at once that which I have chosen. In my opinion, poetry is the search and the delineation of the ideal. The poet is he who, by suppressing a part of what exists, by adding some imaginary touches to the picture, and by combining certain real circumstances, but which do not in fact concurrently happen, completes and extends the work of nature. Thus the object of poetry is not to represent what is true, but to adorn it, and to present to the mind some loftier imagery. Verse, regarded as the ideal beauty of language, may be eminently poetical; but verse does not, of itself, constitute poetry.
I now proceed to inquire whether, amongst the actions, the sentiments, and the opinions of democratic nations, there are any which lead to a conception of ideal beauty, and which may for this reason be considered as natural sources of poetry. It must in the first place, be acknowledged that the taste for ideal beauty, and the pleasure derived from the expression of it, are never so intense or so diffused amongst a democratic as amongst an aristocratic people. In aristocratic nations it sometimes happens that the body goes on to act as it were spontaneously, whilst the higher faculties are bound and burdened by repose. Amongst these nations the people will very often display poetic tastes, and sometimes allow their fancy to range beyond and above what surrounds them. But in democracies the love of physical gratification, the notion of bettering one's condition, the excitement of competition, the charm of anticipated success, are so many spurs to urge men onwards in the active professions they have embraced, without allowing them to deviate for an instant from the track. The main stress of the faculties is to this point. The imagination is not extinct; but its chief function is to devise what may be useful, and to represent what is real.
The principle of equality not only diverts men from the description of ideal beauty - it also diminishes the number of objects to be described. Aristocracy, by maintaining society in a fixed position, is favorable to the solidity and duration of positive religions, as well as to the stability of political institutions. It not only keeps the human mind within a certain sphere of belief, but it predisposes the mind to adopt one faith rather than another. An aristocratic people will always be prone to place intermediate powers between God and man. In this respect it may be said that the aristocratic element is favorable to poetry. When the universe is peopled with supernatural creatures, not palpable to the senses but discovered by the mind, the imagination ranges