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Baer, K.E. von, on embryonic development; definition of advancement in the organic scale. Bagehot, W., on the social virtues among primitive men; slavery formerly beneficial; on the value of obedience; on human progress; on the persistence of savage tribes in classical times. Bailly, E.M., on the mode of fighting of the Italian buffalo; on the fighting of stags.
Walter Bagehot, alluding to his egotism, wrote of him in his lifetime, 'He longs to pour forth his own belief; he cannot rest till he has contradicted everyone else. And what was that belief worth? 'He has scarcely, says the same writer, 'given us a sentence that lives in the memory. Even his eloquent advocate, Mr.
When this recognition began, it was objected by the followers of the 'classical' Political Economy that abstraction was a necessary condition of thought, and that all dangers arising from it would be avoided if we saw clearly what it was that we were doing. Bagehot, who stood at the meeting-point of the old Economics and the new, wrote about 1876:
Say what we may of the errors and the degrading sins of our kind, we do not willingly make what is worst in us the distinguishing trait of what is human. When we declare, with Bagehot, that the author whom we love writes like a human being, we are not sneering at him; we do not say it with a leer. It is in token of admiration, rather. He makes us like our humankind.
Humphry Ward. All these books are still in this world and at the disposal of the curious, and in addition the philosopher Bagehot and the picturesque historian Macaulay give something of their method of thinking, the novelist Thackeray skirts the seamy side of their social life, and there are some good passages of irony, personal descriptions, and reminiscence to be found in the "Twentieth Century Garner" from the pens of such writers, for example, as Sidney Low.
This startling arraignment of authors has been made by other men than Walter Bagehot. Hazlitt in his essay on the 'Ignorance of the Learned' teaches much the same doctrine. Its general truth is indisputable, though Bagehot himself makes exception in favor of Sir Walter Scott.
Elsewhere Bagehot attributes to freedom of discussion, not only the deliverance from narrow and conventional habits, but that general elevation of tone which is characteristic of such an era as the Elizabethan age in England. In short, justice or toleration, since it encourages men to push on to the limit of their powers, promotes not only originality and diversity, but a love of perfection.
It is assumed that either the people must lead and the representatives follow, or the representatives must lead and the people follow. Bagehot may be taken as an exponent of the latter position. He thought that cabinet government was only possible with a deferential nation as opposed to a democratic nation.
First Bagehot, then Tarde, then Royce and Baldwin here, have shown that invention and imitation, taken together, form, one may say, the entire warp and woof of human life, in so far as it is social. The American over-tension and jerkiness and breathlessness and intensity and agony of expression are primarily social, and only secondarily physiological, phenomena.
I often wonder whether we women sufficiently realize this truth for ourselves or our girls. Walter Bagehot used to say in his blind, masculine way, "It's a horrid scrape to be a woman," a sentiment which, I fear, will find some echo in the hearts of a good many women themselves. But is it so?
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