Bertrand Russell’s Ten Commandments for Living Virtuously (1930)

Image by J. F. Horra­bin, via Wiki­me­dia Com­mons

Bertrand Rus­sell may have lived his long life con­cerned with big top­ics in log­ic, math­e­mat­ics, pol­i­tics, and soci­ety, but that did­n’t keep him from think­ing seri­ous­ly about how to han­dle his own day-to-day rela­tion­ships. That hard­ly means he han­dled every such rela­tion­ship with per­fect aplomb: take note of his three divorces, the first of which was for­mal­ized in 1921, the year he mar­ried his lover Dora Black. Pos­sessed of sim­i­lar bohemi­an-reformer ideals — and, before long, two chil­dren — the cou­ple found­ed the exper­i­men­tal Bea­con Hill School in 1927, intent on encour­ag­ing their young pupils’ devel­op­ment as not just thinkers-in-train­ing but full human beings.

A few years lat­er, Rus­sell pub­lished his per­son­al “ten com­mand­ments” in a cul­ture mag­a­zine called Every­man, and you can read it in full in this 1978 issue of the Rus­sell Soci­ety News. (Go to page 5.)

“Every­body, I sup­pose, has his own list of virtues that he tries to prac­tice, and, when he fails to prac­tice them, he feels shame quite inde­pen­dent­ly of the opin­ion of oth­ers, so far at any rate as con­scious thought is con­cerned,” he writes by way of intro­duc­tion. “I have tried to put the virtues that I should wish to pos­sess into the form of a deca­logue,” which is as fol­lows:

  1. Do not lie to your­self.
  2. Do not lie to oth­er peo­ple unless they are exer­cis­ing tyran­ny.
  3. When you think it is your duty to inflict pain, scru­ti­nize your rea­sons close­ly.
  4. When you desire pow­er, exam­ine your­self close­ly as to why you deserve it.
  5. When you have pow­er, use it to build up peo­ple, not to con­strict them.
  6. Do not attempt to live with­out van­i­ty, since this is impos­si­ble, but choose the right audi­ence from which to seek admi­ra­tion.
  7. Do not think of your­self as a whol­ly self-con­tained unit.
  8. Be reli­able.
  9. Be just.
  10. Be good-natured.

In the full text, Rus­sell elab­o­rates on the think­ing behind each of these virtues.  “When you wish to believe some the­o­log­i­cal or polit­i­cal doc­trine which will increase your income, you will, if you are not very care­ful, give much more weight to the argu­ments in favor than to those against”: hence the impor­tance of not lying to your­self. When it comes to lying to oth­ers, not only should gov­ern­ments tell the truth to their sub­jects, “par­ents should tell the truth to their chil­dren, how­ev­er incon­ve­nient this may seem.” And fam­i­lies as in states, “those who are intel­li­gent but weak can­not be expect­ed to forego the use of their intel­li­gence in their con­flicts with those who are stu­pid but strong.”

Rus­sel­l’s fifth com­mand­ment also applies to rela­tion­ships between the old and the young, since “those who deal with the young inevitably have pow­er, and it is easy to exer­cise this pow­er in ways pleas­ing to the edu­ca­tor rather than use­ful to the child.” And by his eighth com­mand­ment, he means “to sug­gest a whole set of hum­drum but nec­es­sary virtues, such as punc­tu­al­i­ty, keep­ing promis­es, adher­ing to plans involv­ing oth­er peo­ple, refrain­ing from treach­ery even in its mildest forms.” Alas, “mod­ern edu­ca­tion, in less­en­ing the empha­sis on dis­ci­pline, has, I think, failed to pro­duce reli­able human beings where social oblig­a­tions are con­cerned.”

This “pre­scrip­tive empha­sis — notably the stress placed on the mer­its of some hum­ble virtues — may have been influ­enced then by his prac­ti­cal expe­ri­ence of pro­gres­sive edu­ca­tion,” writes The Col­lect­ed Papers of Bertrand Rus­sell edi­tor Andrew Bone. But Rus­sell still revised his deca­logue long after he left the Bea­con Hill School in 1932, with world events of the sub­se­quent decades inspir­ing him to use it in the ser­vice of what he regard­ed as a lib­er­al world­view. One ver­sion broad­cast on the BBC in 1951 includes such com­mand­ments as “Do not feel absolute­ly cer­tain of any­thing,” “Find more plea­sure in intel­li­gent dis­sent than pas­sive agree­ment,” and “Do not use pow­er to sup­press opin­ions you think per­ni­cious, for if you do the opin­ions will sup­press you” — all of which more of the last few gen­er­a­tions of stu­dents could have done well to inter­nal­ize.

Relat­ed con­tent:

Bertrand Russell’s 10 Com­mand­ments for Liv­ing in a Healthy Democ­ra­cy

Bertrand Rus­sell: Author­i­ty and the Indi­vid­ual (1948)

Bertrand Russell’s 10 Commandments for Living in a Healthy Democracy

russell rules 2

Image by J. F. Horra­bin, via Wiki­me­dia Com­mons

Bertrand Rus­sell saw the his­to­ry of civ­i­liza­tion as being shaped by an unfor­tu­nate oscil­la­tion between two oppos­ing evils: tyran­ny and anar­chy, each of which con­tains the seed of the oth­er. The best course for steer­ing clear of either one, Rus­sell main­tained, is lib­er­al­ism.

“The doc­trine of lib­er­al­ism is an attempt to escape from this end­less oscil­la­tion,” writes Rus­sell in A His­to­ry of West­ern Phi­los­o­phy. “The essence of lib­er­al­ism is an attempt to secure a social order not based on irra­tional dog­ma [a fea­ture of tyran­ny], and insur­ing sta­bil­i­ty [which anar­chy under­mines] with­out involv­ing more restraints than are nec­es­sary for the preser­va­tion of the com­mu­ni­ty.”

In 1951 Rus­sell pub­lished an arti­cle in The New York Times Mag­a­zine, “The Best Answer to Fanaticism–Liberalism,” with the sub­ti­tle: “Its calm search for truth, viewed as dan­ger­ous in many places, remains the hope of human­i­ty.” In the arti­cle, Rus­sell writes that “Lib­er­al­ism is not so much a creed as a dis­po­si­tion. It is, indeed, opposed to creeds.” He con­tin­ues:

But the lib­er­al atti­tude does not say that you should oppose author­i­ty. It says only that you should be free to oppose author­i­ty, which is quite a dif­fer­ent thing. The essence of the lib­er­al out­look in the intel­lec­tu­al sphere is a belief that unbi­ased dis­cus­sion is a use­ful thing and that men should be free to ques­tion any­thing if they can sup­port their ques­tion­ing by sol­id argu­ments. The oppo­site view, which is main­tained by those who can­not be called lib­er­als, is that the truth is already known, and that to ques­tion it is nec­es­sar­i­ly sub­ver­sive.

Rus­sell crit­i­cizes the rad­i­cal who would advo­cate change at any cost. Echo­ing the philoso­pher John Locke, who had a pro­found influ­ence on the authors of the Dec­la­ra­tion of Inde­pen­dence and the U.S. Con­sti­tu­tion, Rus­sell writes:

The teacher who urges doc­trines sub­ver­sive to exist­ing author­i­ty does not, if he is a lib­er­al, advo­cate the estab­lish­ment of a new author­i­ty even more tyran­ni­cal than the old. He advo­cates cer­tain lim­its to the exer­cise of author­i­ty, and he wish­es these lim­its to be observed not only when the author­i­ty would sup­port a creed with which he dis­agrees but also when it would sup­port one with which he is in com­plete agree­ment. I am, for my part, a believ­er in democ­ra­cy, but I do not like a regime which makes belief in democ­ra­cy com­pul­so­ry.

Rus­sell con­cludes the New York Times piece by offer­ing a “new deca­logue” with advice on how to live one’s life in the spir­it of lib­er­al­ism. “The Ten Com­mand­ments that, as a teacher, I should wish to pro­mul­gate, might be set forth as fol­lows,” he says:

1: Do not feel absolute­ly cer­tain of any­thing.

2: Do not think it worth­while to pro­duce belief by con­ceal­ing evi­dence, for the evi­dence is sure to come to light.

3: Nev­er try to dis­cour­age think­ing, for you are sure to suc­ceed.

4: When you meet with oppo­si­tion, even if it should be from your hus­band or your chil­dren, endeav­or to over­come it by argu­ment and not by author­i­ty, for a vic­to­ry depen­dent upon author­i­ty is unre­al and illu­so­ry.

5: Have no respect for the author­i­ty of oth­ers, for there are always con­trary author­i­ties to be found.

6: Do not use pow­er to sup­press opin­ions you think per­ni­cious, for if you do the opin­ions will sup­press you.

7: Do not fear to be eccen­tric in opin­ion, for every opin­ion now accept­ed was once eccen­tric.

8: Find more plea­sure in intel­li­gent dis­sent than in pas­sive agree­ment, for, if you val­ue intel­li­gence as you should, the for­mer implies a deep­er agree­ment than the lat­ter.

9: Be scrupu­lous­ly truth­ful, even when truth is incon­ve­nient, for it is more incon­ve­nient when you try to con­ceal it.

10. Do not feel envi­ous of the hap­pi­ness of those who live in a fool’s par­adise, for only a fool will think that it is hap­pi­ness.

Wise words then. Wise words now.

Note: An ear­li­er ver­sion of this post appeared on our site in March, 2013.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

Bertrand Russell’s Advice to Peo­ple Liv­ing 1,000 Years in the Future: “Love is Wise, Hatred is Fool­ish”

Bertrand Rus­sell & Buck­min­ster Fuller on Why We Should Work Less, and Live and Learn More

Philoso­pher Bertrand Rus­sell Talks About the Time When His Grand­fa­ther Met Napoleon

Aldous Hux­ley Tells Mike Wal­lace What Will Destroy Democ­ra­cy: Over­pop­u­la­tion, Drugs & Insid­i­ous Tech­nol­o­gy (1958)

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Hear the Isolated Vocals of Peter Gabriel & Kate Bush in “Don’t Give Up”: The Power of Perseverance

Just by chance, could you use a song about per­se­ver­ance and over­com­ing adver­si­ty? Some­thing to give you a lit­tle encour­age­ment and reas­sur­ance? Then we sub­mit to you “Don’t Give Up,” fea­tur­ing the iso­lat­ed vocals of Peter Gabriel and Kate Bush.

When he released the song on his 1986 album So, Gabriel told NME: “The cat­a­lyst for ‘Don’t Give Up’ was a pho­to­graph I saw by Dorothea Lange,… which showed the dust-bowl con­di­tions dur­ing the Great Depres­sion in Amer­i­ca. With­out a cli­mate of self-esteem it’s impos­si­ble to func­tion.” Else­where, on his web­site, Gabriel explained that the song was also “informed by the high lev­els of unem­ploy­ment under the Con­ser­v­a­tive gov­ern­ment of Mar­garet Thatch­er of the 1980s.” What­ev­er the chal­lenges they’ve faced, lis­ten­ers have sought solace in this song for the past 38 years. No doubt, for some, it will come in handy dur­ing the weeks and months ahead.

Relat­ed Con­tent 

The Dorothea Lange Dig­i­tal Archive: Explore 600+ Pho­tographs by the Influ­en­tial Pho­tog­ra­ph­er (Plus Neg­a­tives, Con­tact Sheets & More

Kate Bush Enjoys a (Long-Over­due) Revival, Sparked by Sea­son 4 of Stranger Things

Peter Gabriel Re-Records “Biko,” His Anti-Apartheid Protest Song, with Musi­cians Around the World

Watch a New­ly-Restored Peter Gabriel-Era Gen­e­sis Con­cert Film From 1973 in Stun­ning 4K Qual­i­ty

Peter Gabriel and Gen­e­sis Live on Bel­gian TV in 1972: The Full Show

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The Isolated Bass Grooves of The Grateful Dead’s Phil Lesh (RIP)

This past Fri­day, the bassist of The Grate­ful Dead, Phil Lesh, passed away at age 84. Almost imme­di­ate­ly the trib­utes poured in, most rec­og­niz­ing that Lesh was­n’t your ordi­nary bassist. As Jon Par­e­les wrote in the New York Times, Phil Lesh held songs “aloft.” His “bass lines hopped and bub­bled and con­stant­ly con­versed with the gui­tars of Jer­ry Gar­cia and Bob Weir. His tone was round­ed and unassertive while he eased his way into the coun­ter­point, almost as if he were think­ing aloud. [His] play­ing was essen­tial to the Dead’s par­tic­u­lar grav­i­ty-defy­ing lilt, shar­ing a col­lec­tive mode of rock momen­tum that was teas­ing and prob­ing, nev­er blunt­ly coer­cive.”

My first encounter with the Grate­ful Dead came when I was 16 years old. I vivid­ly remem­ber the guy who played bon­gos on my friend’s head when we arrived at the show. I also remem­ber the spin­ners trip­ping on acid, danc­ing down the halls and short-cir­cuit­ing my lit­tle mind. But the con­cert itself remains only a hazy mem­o­ry. And cer­tain­ly the artistry of Lesh, Gar­cia, Weir, and the drum­mers was lost on me. Only years lat­er, did it all start to click. That’s when I dialed into the Bar­ton Hall con­cert at Cor­nell (May 8, 1977) and encoun­tered Lesh’s bass lines at the start of “Scar­let Bego­nias.” Once you hear them, they’re hard to shake. The video above zooms into that per­for­mance, explor­ing the devel­op­ment of Lesh’s bass play­ing through­out the spring of ’77. The next video down lets you hear the com­plete Bar­ton Hall per­for­mance of “Scar­let Bego­nias” in all of its glo­ry.

When oth­ers try to cap­ture what made Phil, Phil, they’ll fea­ture anoth­er beloved show–Vene­ta, OR (6/27/72). Below, you can hear iso­lat­ed tracks of Phil’s bass work on “Bertha” and “Chi­na Cat Sun­flower/I Know You Rid­er.” (Click the links in the pri­or sen­tence to hear Lesh and the band per­form­ing the songs together–so you can hear how the bass ties in.) Trained in free jazz and avant-garde clas­si­cal music, Lesh infused rock with the influ­ences of Coltrane, Min­gus, and Stravinsky–not to men­tion oth­ers. And, with that, the bass was nev­er the same.

For any­one want­i­ng to get fur­ther into the Phil Zone, read his excel­lent mem­oir Search­ing for the Sound: My Life with the Grate­ful Dead.

Bertha

Chi­na Cat Sunflower/I Know You Rid­er

Relat­ed Con­tent 

The Grate­ful Dead’s “Rip­ple” Played By Musi­cians Around the World (with Cameos by David Cros­by, Jim­my Buf­fett & Bill Kreutz­mann)

The Grate­ful Dead Pays Trib­ute to Edgar Allan Poe’s “The Raven” in a 1982 Con­cert: Hear “Raven Space”

When the Grate­ful Dead Played at the Egypt­ian Pyra­mids, in the Shad­ow of the Sphinx (1978)

 

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Peanuts Creator Charles Schulz Shares with a 10-Year-Old Kid the True Meaning of Good Citizenship

In 1970, when 10-year-old Joel Lin­ton asked Charles Schulz, the cre­ator of Peanuts, “What do you think makes a good cit­i­zen?” Schulz sent the young­ster a short but pithy reply:

Dear Joel:

I think it is more dif­fi­cult these days to define what makes a good cit­i­zen than it has ever been before. Cer­tain­ly all any of us can do is fol­low our own con­science and retain faith in our democ­ra­cy. Some­times it is the very peo­ple who cry out the loud­est in favor of get­ting back to what they call “Amer­i­can Virtues” who lack this faith in our coun­try. I believe that our great­est strength lies always in the pro­tec­tion of our small­est minori­ties.

Sin­cere­ly yours,

Charles M. Schulz

When this let­ter sur­faced in 2019, Schulz’s wid­ow com­ment­ed, “I con­tin­u­al­ly find com­ic strips that could have been writ­ten for today’s audi­ence.” “This says what needs to be said now.” Need­less to say, the same mes­sage bears repeat­ing in 2024.

via Kot­tke

Relat­ed Con­tent 

23 Min­utes of Charles Schulz Draw­ing Peanuts

Umber­to Eco Explains the Poet­ic Pow­er of Charles Schulz’s Peanuts

How Franklin Became Peanuts’ First Black Char­ac­ter, Thanks to a Car­ing School­teacher (1968)

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The Complete Howard Stern Interview with Kamala Harris

It’s hard to know where to start. This elec­tion comes down to whether we want to reward some­one who tried to sub­vert our democ­ra­cy four years ago. Whether we want to pre­serve the alliances that have kept the peace since World War II. Whether women want to resist los­ing rights they long thought secure. (It’s abor­tion now, and IVF and con­tra­cep­tion next.) Whether we want two new extrem­ists on the Supreme Court for decades to come. Whether we want basic com­pe­tence in the White House, or a men­tal­ly declin­ing chaos agent that calls the shots. Whether we want to hon­or basic facts, or pro­mote con­spir­a­cy the­o­ries that erode any sense of truth. The list goes on.

It’s dis­cour­ag­ing that it’s even close, but nine years into this fever dream, we should­n’t be sur­prised that we’re head­ing towards anoth­er razor-thin elec­tion. Above, Kamala Har­ris tells Howard Stern, “Let’s not throw up our hands. Let’s roll up our sleeves, because this is our coun­try.” We’d urge you to take action and vote on Novem­ber 5, or for­ev­er hold your peace. This is your chance to have a say.

Watch the com­plete Howard Stern inter­view with Kamala Har­ris above.

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John Waters’ RISD Graduation Speech: Real Wealth Is Life Without A*Holes

John Waters’ rol­lick­ing com­mence­ment speech at The Rhode Island School of Design offered up some good one-lin­ers and a few pearls of wis­dom, though phrased, quite nat­u­ral­ly, in an irrev­er­ent way. Ready for some sage advice on what real­ly counts as wealth? And what career choic­es will make you tru­ly wealthy? Mr. Waters has this to say:

Uh, don’t hate all rich peo­ple. They’re not all awful. Believe me, I know some evil poor peo­ple, too. We need some rich peo­ple: Who else is going to back our movies or buy our art? I’m rich! I don’t mean mon­ey-wise. I mean that I have fig­ured out how to nev­er be around ass­holes at any time in my per­son­al and pro­fes­sion­al life. That’s rich. And not being around ass­holes should be the goal of every grad­u­ate here today.

It’s OK to hate the poor, too, but only the poor of spir­it, not wealth. A poor per­son to me can have a big bank bal­ance but is stu­pid by choice – uncu­ri­ous, judg­men­tal, iso­lat­ed and unavail­able to change.

I’m also sor­ry to report there’s no such thing as kar­ma. So many of my tal­ent­ed great friends are dead and so many of the fools I’ve met and loathed are still alive. It’s not fair, and it nev­er will be.

Like I said, irrev­er­ent­ly phrased. But when stripped down to their basics, some very good prin­ci­ples to live by.

Watch the speech above; read the com­plete tran­script here.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

John Waters Takes You on a Com­i­cal Tour of His Apart­ment (1986)

John Waters’ Hand-Made, Odd­ball Christ­mas Cards: 1964-Present

An Anti, Anti-Smok­ing Announce­ment from John Waters

John Waters’ Com­i­cal & Inspir­ing Com­mence­ment Speech: “You Too Can Fail Upwards” (2022)

Mark Twain & Helen Keller’s Special Friendship: He Treated Me Not as a Freak, But as a Person Dealing with Great Difficulties

Some­times it can seem as though the more we think we know a his­tor­i­cal fig­ure, the less we actu­al­ly do. Helen Keller? We’ve all seen (or think we’ve seen) some ver­sion of The Mir­a­cle Work­er, right?—even if we haven’t actu­al­ly read Keller’s auto­bi­og­ra­phy. And Mark Twain? He can seem like an old fam­i­ly friend. But I find peo­ple are often sur­prised to learn that Keller was a rad­i­cal social­ist fire­brand, in sym­pa­thy with work­ers’ move­ments world­wide. In a short arti­cle in praise of Lenin, for exam­ple, Keller once wrote, “I cry out against peo­ple who uphold the empire of gold…. I am per­fect­ly sure that love will bring every­thing right in the end, but I can­not help sym­pa­thiz­ing with the oppressed who feel dri­ven to use force to gain the rights that belong to them.”

Twain took a more pes­simistic, iron­ic approach, yet he thor­ough­ly opposed reli­gious dog­ma, slav­ery, and impe­ri­al­ism. “I am always on the side of the rev­o­lu­tion­ists,” he wrote, “because there nev­er was a rev­o­lu­tion unless there were some oppres­sive and intol­er­a­ble con­di­tions against which to rev­o­lute.” While a great many peo­ple grow more con­ser­v­a­tive with age, Twain and Keller both grew more rad­i­cal, which in part accounts for anoth­er lit­tle-known fact about these two nine­teenth-cen­tu­ry Amer­i­can celebri­ties: they formed a very close and last­ing friend­ship that, at least in Keller’s case, may have been one of the most impor­tant rela­tion­ships in either figure’s lives.

10-hk-twain

Twain’s impor­tance to Keller, and hers to him, begins in 1895, when the two met at a lunch held for Keller in New York. Accord­ing to the Mark Twain Library’s exten­sive doc­u­men­tary exhib­it, Keller “seemed to feel more at ease with Twain than with any of the oth­er guests.” She would lat­er write, “He treat­ed me not as a freak, but as a hand­i­capped woman seek­ing a way to cir­cum­vent extra­or­di­nary dif­fi­cul­ties.” Twain was tak­en as well, sur­prised by “her quick­ness and intel­li­gence.” After the meet­ing, he wrote to his bene­fac­tor Hen­ry H. Rogers, ask­ing Rogers to fund Keller’s edu­ca­tion. Rogers, the Mark Twain Library tells us, “per­son­al­ly took charge of Helen Keller’s for­tunes, and out of his own means made it pos­si­ble for her to con­tin­ue her edu­ca­tion and to achieve for her­self the endur­ing fame which Mark Twain had fore­seen.”

Twain wrote to his wealthy friend, “It won’t do for Amer­i­ca to allow this mar­velous child to retire from her stud­ies because of pover­ty. If she can go on with them she will make a fame that will endure in his­to­ry for cen­turies.” There­after, the two would main­tain a “spe­cial friend­ship,” sus­tained not only by their polit­i­cal sen­ti­ments, but also by a love of ani­mals, trav­el, and oth­er per­son­al sim­i­lar­i­ties. Both writ­ers came to live in Fair­field Coun­ty, Con­necti­cut at the end of their lives, and she vis­it­ed him at his Red­ding home, Storm­field, in 1909, the year before his death (see them there at the top of the post, and more pho­tos here). Twain was espe­cial­ly impressed by Keller’s auto­bi­og­ra­phy, writ­ing to her, “I am charmed with your book—enchanted.” (See his endorse­ment in a 1903 adver­tise­ment, below.)

HelenKellerAd2

Twain also came to Keller’s defense, ten years lat­er, after read­ing in her book about a pla­gia­rism scan­dal that occurred in 1892 when, at only twelve years old, she was accused of lift­ing her short sto­ry “The Frost King” from Mar­garet Canby’s “Frost Fairies.” Though a tri­bunal acquit­ted Keller of the charges, the inci­dent still piqued Twain, who called it “unspeak­ably fun­ny and owlish­ly idi­ot­ic and grotesque” in a 1903 let­ter in which he also declared: “The ker­nel, the soul—let us go fur­ther and say the sub­stance, the bulk, the actu­al and valu­able mate­r­i­al of all human utterance—is pla­gia­rism.” What dif­fers from work to work, he con­tends is “the phras­ing of a sto­ry”; Keller’s accusers, he writes pro­tec­tive­ly, were “solemn don­keys break­ing a lit­tle child’s heart.”

twain-welcomes-keller-4

We also have Twain—not play­wright William Gib­son—to thank for the “mir­a­cle work­er” title giv­en to Keller’s teacher, Anne Sul­li­van. (See Keller, Sul­li­van, Twain, and Sullivan’s hus­band John Macy above at Twain’s home). As a trib­ute to Sul­li­van for her tire­less work with Keller, he pre­sent­ed her with a post­card that read, “To Mrs. John Sul­li­van Macy with warm regard & with lim­it­less admi­ra­tion of the won­ders she has per­formed as a ‘mir­a­cle-work­er.’” In his 1903 let­ter to Keller, he called Sul­li­van “your oth­er half… for it took the pair of you to make com­plete and per­fect whole.”

Twain praised Sul­li­van effu­sive­ly for “her bril­lian­cy, pen­e­tra­tion, orig­i­nal­i­ty, wis­dom, char­ac­ter, and the fine lit­er­ary com­pe­ten­cies of her pen.” But he reserved his high­est praise for Keller her­self. “You are a won­der­ful crea­ture,” he wrote, “The most won­der­ful in the world.” Keller’s praise of her friend Twain was no less lofty. “I have been in Eden three days and I saw a King,” she wrote in his guest­book dur­ing her vis­it to Storm­field, “I knew he was a King the minute I touched him though I had nev­er touched a King before.” The last words in Twain’s auto­bi­og­ra­phy, the first vol­ume anyway—which he only allowed to be pub­lished in 2010—are Keller’s; “You once told me you were a pes­simist, Mr. Clemons,” he quotes her as say­ing, “but great men are usu­al­ly mis­tak­en about them­selves. You are an opti­mist.”

Relat­ed Con­tent:

Helen Keller Writes a Let­ter to Nazi Stu­dents Before They Burn Her Book: “His­to­ry Has Taught You Noth­ing If You Think You Can Kill Ideas” (1933)

Read the Uplift­ing Let­ter That Albert Ein­stein Sent to Marie Curie Dur­ing a Time of Per­son­al Cri­sis (1911)

Helen Keller Had Impec­ca­ble Hand­writ­ing: See a Col­lec­tion of Her Child­hood Let­ters

Helen Keller Speaks About Her Great­est Regret — Nev­er Mas­ter­ing Speech

Helen Keller & Annie Sul­li­van Appear Togeth­er in Mov­ing 1930 News­reel

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

 

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