We Philologists, Volume 8 | Page 7

we may examine the second and ask: in how far is
it classic?
On this point there are many widespread prejudices. In the first place
there is the prejudice expressed in the synonymous concept, "The study
of the humanities": antiquity is classic because it is the school of the
humane.
Secondly: "Antiquity is classic because it is enlightened----"

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It is the task of all education to change certain conscious actions and
habits into more or less unconscious ones; and the history of mankind
is in this sense its education. The philologist now practises
unconsciously a number of such occupations and habits. It is my object
to ascertain how his power, that is, his instinctive methods of work, is
the result of activities which were formerly conscious, but which he has
gradually come to feel as such no longer: _but that consciousness
consisted of prejudices_. The present power of philologists is based
upon these prejudices, for example the value attached to the ratio as in
the cases of Bentley and Hermann. Prejudices are, as Lichtenberg says,
the art impulses of men.
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It is difficult to justify the preference for antiquity since it has arisen
from prejudices:
1. From ignorance of all non-classical antiquity.
2. From a false idealisation of humanitarianism, whilst Hindoos and
Chinese are at all events more humane.
3. From the pretensions of school-teachers.
4. From the traditional admiration which emanated from antiquity
itself.
5. From opposition to the Christian church; or as a support for this
church.
6. From the impression created by the century-long work of the
philologists, and the nature of this work. It must be a gold mine, thinks
the spectator.
7. The acquirement of knowledge attained as the result of the study.
The preparatory school of science.

In short, partly from ignorance, wrong impressions, and misleading
conclusions; and also from the interest which philologists have in
raising their science to a high level in the estimation of laymen.
Also the preference for antiquity on the part of the artists, who
involuntarily assume proportion and moderation to be the property of
all antiquity. Purity of form. Authors likewise.
The preference for antiquity as an abbreviation of the history of the
human race, as if there were an autochthonous creation here by which
all becoming might be studied.
The fact actually is that the foundations of this preference are being
removed one by one, and if this is not remarked by philologists
themselves, it is certainly being remarked as much as it can possibly be
by people outside their circle. First of all history had its effect, and then
linguistics brought about the greatest diversion among philologists
themselves, and even the desertion of many of them. They have still the
schools in their hands: but for how long! In the form in which it has
existed up to the present philology is dying out; the ground has been
swept from under its feet. Whether philologists may still hope to
maintain their status is doubtful; in any case they are a dying race.
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The peculiarly significant situation of philologists: a class of people to
whom we entrust our youth, and who have to investigate quite a special
antiquity. The highest value is obviously attached to this antiquity. But
if this antiquity has been wrongly valued, then the whole foundation
upon which the high position of the philologist is based suddenly
collapses. In any case this antiquity has been very differently valued,
and our appreciation of the philologists has constantly been guided by
it. These people have borrowed their power from the strong prejudices
in favour of antiquity,--this must be made clear.
Philologists now feel that when these prejudices are at last refuted, and
antiquity depicted in its true colours, the favourable prejudices towards
them will diminish considerably. _It is thus to the interest of their

profession not to let a clear impression of antiquity come to light; in
particular the impression that antiquity in its highest sense renders one
"out of season?" i.e., an enemy to one's own time._
It is also to the interest of philologists as a class not to let their calling
as teachers be regarded from a higher standpoint than that to which
they themselves can correspond.
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It is to be hoped that there are a few people who look upon it as a
problem why philologists should be the teachers of our noblest youths.
Perhaps the case will not be always so--It would be much more natural
per se if our children were instructed in the elements of geography,
natural science, political economy, and sociology, if they were
gradually led to a consideration of life itself, and if finally, but much
later, the most noteworthy events of the past were brought to their
knowledge. A knowledge of antiquity should be among