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pels me to speak according to my knowledge, feeble as it inay be and rash as the words may sound; for every man who has a cause at heart is bound to act as if it depended on him alone, however well he may know his own unworthiness; and thus is action brought to birth from mere opinion.
And in all I have been saying I have had steadily in mind that you have asked me to speak to you as a friend, and that I could do no less than be quite open and fearless before my friends and fellow-craftsmen.
JOHN HENRY, CARDINAL
KNOWLEDGE VIEWED IN RELATION TO
[Address by Cardinal Newman, theologian, poet, Cardinal of the Catholic Church from 1879 (born in London, February 21, 1801; died in Birmingham, August 11, 1890), delivered to the Catholics of Dub. lin in 1852 and published with other discourses under the general title, “The Idea of a University.” In these addresses Dr. Newmari endeavored to win the sympathy of prelates and gentry to a plan for the higher education of Catholics, at the same time to lay down the lines of organization for the new institution and to define its aims and policy. Dr. Newman was Rector of the University until 1858.]
GENTLEMEN :-It were well if the English, like the Greek language, possessed some definite word to express, simply and generally, intellectual proficiency or perfection, such as “health," as used with reference to the animal frame, and “virtue," with reference to our moral nature. I am not able to find such a term ;-talent, ability, genius, belong distinctly to the raw material, which is the subject-matter, not to that excellence which is the result of exercise and training. When we turn, indeed, to the particular kinds of intellectual perfection, words are forthcoming for our purpose, as, for instance, judgment, taste, and skill; yet even these belong, for the most part, to powers or habits bearing upon practice or upon art, and not to any perfect condition of the intellect, considered in itself. Wisdom, again, is certainly a more comprehensive word than any other, but it has a direct relation to conduct, and to human life. Knowledge, indeed, and Science express purely intellectual ideas, but
still not a state or quality of the intellect; for knowledge, in its ordinary sense, is but one of its circumstances, denoting a possession or a habit; and science has been appropriated to the subject-matter of the intellect, instead of belonging in English, as it ought to do, to the intellect itself. The consequence is that, on an occasion like this, many words are necessary, in order, first, to bring out and convey what surely is no difficult idea in itself,—that of the cultivation of the intellect as an end; next, in order to recommend what surely is no unreasonable object; and lastly, to describe and make the mind realize the particular perfection in which that object consists. Every one knows practically what are the constituents of health or of virtue; and every one recognizes health and virtue as ends to be pursued; it is otherwise with intellectual excellence, and this must be my excuse, if I seem to any one to be bestowing a good deal of labor on a preliminary matter.
In default of a recognized term, I have called the perfection or virtue of the intellect by the name of philosophy, philosophical knowledge, enlargement of mind, or illumination; terms which are not uncommonly given to it by writers of this day: but, whatever name we bestow on it, it is, I believe, as a matter of history, the business of a University to make this intellectual culture its direct scope, or to employ itself in the education of the intellect, just as the work of a Hospital lies in healing the sick or wounded, of a Riding or Fencing School, or of a Gymnasium, in exercising the limbs, of an Almshouse, in aiding and solacing the old, of an Orphanage, in protecting innocence, of a Penitentiary, in restoring the guilty. I say, a University, taken in its bare idea, and before we view it as an instrument of the Church, has this object and this mission; it contemplates neither moral impression nor mechanical production; it professes to exercise the mind neither in art nor in duty; its function is intellectual culture; here it may leave its scholars, and it has done its work when it has done as much as this. It educates the intellect to reason well in all matters, to reach out towards truth, and to grasp it.
This, I said in my foregoing discourse, was the object of a University, viewed in itself, and apart from the Catholic Church, or from the State, or from any other power which