The man who is respected merely for being the son of his father loses one of the normal incentives to useful effort. He is likely to develop views of life which attach undue importance to the accident of birth and to think that by merely existing he does enough to command respect. He believes himself rather better than other men and therefore becomes rather worse. All distinctions not based upon intrinsic merit have this bad effect upon character and on this ground, if on no other, deserve to be abolished.
出典: On snobbery (written in Dec. 30, 1931 and pub. in Mortals and Others, v.1, 1975）
The only ultimate cure for this evil (social persecution) is, however, an increase of toleration on the part of the public. The best way to increase toleration is to multiply the number of individuals who enjoy real happiness and do not therefore find their chief pleasure in the infliction of pain upon their fellow-men.
出典：The Conquest of Happiness, 1930, chap.9:Fear of public opinion
… but he (= the agnostic) holds that the punishment of undesirable kinds is only to be commended when it is deterrent or reformatory, not when it is inflicted because it is thought a good thing on its own account that the wicked should suffer. It was this belief in vindictive punishment that made men accept Hell. This is part of the harm done by the notion of ‘sin’.
出典: What is an Agnostic? , Nov. 3, 1953]
t is not by an all-round education or by catholicity of interests that first-rate eminence is achieved: it is achieved by concentration and a certain narrowness both emotional and intellectual. In a world where all young people have the same environment, and the same standards presented for their acceptance, this does not easily happen. Diversity is necessary to distinction, and uniformity in education tends to produce mediocrity in adult life. We must therefore expect that individual eminence will be rarer in the future than it has been in the past.
出典：The influence of fathers, June 1, 1932. In: Mortals and Others, v.1 (1975)
To avoid too much passivity is an educational problem. It demands, in play, the absence of elaborate apparatus and no undue respect for exceptional skill; in work, encouragement of active investigation rather than mere listening to knowledge imparted by means of lectures. Unfortunately the authorities like passivity because it is convenient.
出典：Are we too passive? (written in Feb. 3, 1932 and published in Mortals and Others, v.1, 1975)
Real virtue is robust and in contact with facts, not with pretty-pretty fancies. We have chosen to hedge round the profession of teaching with such restrictions that, in the main, those who choose this profession are men and women who are afraid of reality, and we have done this because, while many of us recognise that contact with reality has been good for us, few of us have the courage to believe that it is good for our children. This is the fundamental reason why education, as it exists, is so unsatisfactory.
出典: Does education do harm? (written in Feb. 17, 1932 and pub. in Mortals and Others, v.1, 1975.)]
I do not regard control of fear by the will as the only true courage, or even as the best form of courage. The secret of modern moral education is to produce results by means of good habits which were formerly produced (or attempted) by self-control and will-power. Courage due to the will produces nervous disorders, of which ” shell-shock ” afforded numerous instances. The fears which had been repressed forced their way to the surface in ways not recognizable to introspection.
出典: On Education, especially in early childhood, 1926, Pt. 2：Education of character, chap. 4: Fear.
But since any real pain that the child may be suffering must, if possible, be removed, it is inevitable that crying should come to be associated with pleasant consequences. The child therefore soon begins to cry because it desires a pleasure, not because it feels a physical pain ; this is one of its first triumphs of intelligence.
出典: On Education, especially in early childhood, 1926, Pt. 2：Education of character, chap. 3: the first years.
The bulk of our ordinary activities must be co-operative, and co-operation must have an instinctive basis. Nevertheless, we should all learn to be able to think for ourselves about matters that are particularly well known to us, and we ought all to have acquired the courage to proclaim unpopular opinions when we believe them to be important.
出典: On Education, especially in early childhood,1926, chap. 2: The Aims of Education
All sorts of intellectual systems – Christianity, Socialism, Patriotism, etc – are ready, like orphan asylums, to give safety in return for servitude. A free mental life cannot be as warm and comfortable and sociable as a life enveloped in a creed: only a creed can give the feeling of a cosy fireside while the winter storms are raging without.
* cosy = cozy (adj.)：居心地の良い
出典： On Education, especially in early childhood, 1926, chap. 2: The Aims of Education