utionary literature.
He is calmed and kept in his place by a constant succession of
wild philosophies. He is a Marxian one day, a Nietzscheite the
next day, a Superman (probably) the next day; and a slave every day.
The only thing that remains after all the philosophies is the factory.
The only man who gains by all the philosophies is Gradgrind.
It would be worth his while to keep his commercial helotry supplied
with sceptical literature. And now I come to think of it, of course,
Gradgrind is famous for giving libraries. He shows his sense.
All modern books are on his side. As long as the vision of heaven
is always changing, the vision of earth will be exactly the same.
No ideal will remain long enough to be realized, or even partly realized.
The modern young man will never change his environment; for he will
always change his mind.

This, therefore, is our first requirement about the ideal towards
which progress is directed; it must be fixed. Whistler used to make
many rapid studies of a sitter; it did not matter if he tore up
twenty portraits. But it would matter if he looked up twenty times,
and each time saw a new person sitting placidly for his portrait.
So it does not matter (comparatively speaking) how often humanity fails
to imitate its ideal; for then all its old failures are fruitful.
But it does frightfully matter how often humanity changes its ideal;
for then all its old failures are fruitless. The question therefore
becomes this: How can we keep the artist discontented with his pictures
while preventing him from being vitally discontented with his art?
How can we make a man always dissatisfied with his work, yet always
satisfied with working? How can we make sure that the portrait
painter will throw the portrait out of window instead of taking
the natural and more human course of throwing the sitter out
of window?

A strict rule is not only necessary for ruling; it is also necessary
for rebelling. This fixed and familiar ideal is necessary to any
sort of revolution. Man will sometimes act slowly upon new ideas;
but he will only act swiftly upon old ideas. If I am merely
to float or fade or evolve, it may be towards something anarchic;
but if I am to riot, it must be for something respectable. This is
the whole weakness of certain schools of progress and moral evolution.
They suggest that there has been a slow movement towards morality,
with an imperceptible ethical change in every