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treating these unfortunates； not without a silent satisfaction at
their having thereby obtained their deserts。
There is one characteristic of the present direction of public
opinion peculiarly calculated to make it intolerant of any marked
demonstration of individuality。 The general average of mankind are not
only moderate in intellect； but also moderate in inclinations： they
have no tastes or wishes strong enough to incline them to do
anything unusual； and they consequently do not understand those who
have； and class all such with the wild and intemperate whom they are
accustomed to look down upon。 Now； in addition to this fact which is
general； we have only to suppose that a strong movement has set in
towards the improvement of morals； and it is evident what we have to
expect。 In these days such a movement has set in； much has actually
been effected in the way of increased regularity of conduct and
discouragement of excesses； and there is a philanthropic spirit
abroad； for the exercise of which there is no more inviting field than
the moral and prudential improvement of our fellow creatures。 These
tendencies of the times cause the public to be more disposed than at
most former periods to prescribe general rules of conduct； and
endeavour to make every one conform to the approved standard。 And that
standard； express or tacit； is to desire nothing strongly。 Its ideal
of character is to be without any marked character； to maim by
compression； like a Chinese lady's foot； every part of human nature
which stands out prominently； and tends to make the person markedly
dissimilar in outline to commonplace humanity。
As is usually the case with ideals which exclude one…half of what is
desirable； the present standard of approbation produces only an
inferior imitation of the other half。 Instead of great energies guided
by vigorous reason； and strong feelings strongly controlled by a
conscientious will； its result is weak feelings and weak energies；
which therefore can be kept in outward conformity to rule without
any strength either of will or of reason。 Already energetic characters
on any large scale are becoming merely traditional。 There is now
scarcely any outlet for energy in this country except business。 The
energy expended in this may still be regarded as considerable。 What
little is left from that employment is expended on some hobby； which
may be a useful； even a philanthropic hobby； but is always some one
thing； and generally a thing of small dimensions。 The greatness of
England is now all collective； individually small； we only appear
capable of anything great by our habit of combining； and with this our
moral and religious philanthropists are perfectly contented。 But it
was men of another stamp than this that made England what it has been；
and men of another stamp will be needed to prevent its decline。
The despotism of custom is everywhere the standing hindrance to
human advancement； being in unceasing antagonism to that disposition
to aim at something better than customary； which is called；
according to circumstances； the spirit of liberty； or that of progress
or improvement。 The spirit of improvement is not always a spirit of
liberty； for it may aim at forcing improvements on an unwilling
people； and the spirit of liberty； in so far as it resists such
attempts； may ally itself locally and temporarily with the opponents
of improvement； but the only unfailing and permanent source of
improvement is liberty； since by it there are as many possible
independent centres of improvement as there are individuals。 The
progressive principle； however； in either shape； whether as the love
of liberty or of improvement； is antagonistic to the sway of Custom；
involving at least emancipation from that yoke； and the contest
between the two constitutes the chief interest of the history of
mankind。 The greater part of the world has； properly speaking； no
history； because the despotism of Custom is complete。 This is the case
over the whole East。 Custom is there； in all things； the final appeal；
justice and right mean conformity to custom； the argument of custom no
one； unless tyrant intoxicated with power； thinks of resisting。 And we
see the result。 Those nations must once have had originality； they did
not start out of the ground populous； lettered； and versed in many
of the arts of life； they made themselves all this； and were then
the greatest and most powerful nations of the world。 What are they
now？ The subjects or dependents of tribes whose forefathers wandered
in the forests when theirs had magnificent palaces and gorgeous
temples； but over whom custom exercised only a divided rule with
liberty and progress。
A people； it appears； may be progressive for a certain length of
time； and then stop： when does it stop？ When it ceases to possess
individuality。 If a similar change should befall the nations of
Europe； it will not be in exactly the same shape： the despotism of
custom with which these nations are threatened is not precisely
stationariness。 It proscribes singularity； but it does not preclude
change； provided all change together。 We have discarded the fixed
costumes of our forefathers； every one must still dress like other
people； but the fashion may change once or twice a year。 We thus
take care that when there is a change； it shall be for change's
sake； and not from any idea of beauty or convenience； for the same
idea of beauty or convenience would not strike all the world at the
same moment； and be simultaneously thrown aside by all at another
moment。 But we are progressive as well as changeable： we continually
make new inventions in mechanical things； and keep them until they are
again superseded by better； we are eager for improvement in
politics； in education； even in morals； though in this last our idea
of improvement chiefly consists in persuading or forcing other
people to be as good as ourselves。 It is not progress that we object
to； on the contrary； we flatter ourselves that we are the most
progressive people who ever lived。 It is individuality that we war
against： we should think we had done wonders if we had made
ourselves all alike； forgetting that the unlikeness of one person to
another is generally the first thing which draws the attention of
either to the imperfection of his own type； and the superiority of
another； or the possibility； by combining the advantages of both； of
producing something better than either。 We have a warning example in
China… a nation of much talent； and； in some respects； even wisdom；
owing to the rare good fortune of having been provided at an early
period with a particularly good set of customs； the work； in some
measure； of men to whom even the most enlightened European must
accord； un