117:(later science) and its various fields. ‘Useful knowledge’ was believed to be the way forward by liberal Whigs, but the definition of this term remained fluid. The increase in periodicals, encyclopaedias and printed literature from the late eighteenth century began to raise questions about the newfound availability of knowledge. Advances in the production of books further extended knowledge to the middle classes and owning printed literature became a desirable commodity. Where a volume would cost around 10 shillings at the beginning of the nineteenth century, by the 1820s a reprint of a volume could be half this value. At the same time, the spread of print culture, artisan coffee houses, and, from 1823 onwards,
17:
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scenes present futuristic visions of society whereby issues such as travel, emigration and postal delivery had been conquered by technological innovation through knowledge. They represent some of the advances in everyday life such as faster travel due to the extension of the railway and the rise in exchanging letters. These and other satirical works from the period recognised that a transformation within society was already in motion, but were ambiguous as to whether reform would be progressive or damaging. For example, Robert
Seymour's cartoon entitled 'The March of Intellect' (c.1828) in which a giant automaton sweeps away
25:
40:
55:
227:; and after a decade of reform and railway, the idea of progress became something of a Victorian truism. Continuing concerns related more to ameliorating its effects than turning back the clock – philosophers fearing over-education would reduce moral and physical fibre, poets seeking to preserve individuality in the face of the
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collection of prints published between 1825 and 1829 have become central representations of the debate. Heath used machines, steam-powered vehicles and other forms of technology in his work to mock liberal
Whiggish ambitions that problems in society could be solved through widespread education. The
184:
But the same phenomenon of the March of
Intellect was equally hailed by conservatives as epitomising everything they rejected about the new age: liberalism, machinery, education, social unrest – all became the focus of a critique under the guise of the 'March'. The March of Intellect was repeatedly
141:
commented in 1813 on the hopes of 'a universal system of education' that would 'encourage foresight and self-respect among the lower orders.' Through education, the working class would know their economic position in life and this would prevent further outbreaks of political unrest. Liberal Whig
73:, or the 'March of mind', was the subject of heated debate in early nineteenth-century England, one side welcoming the progress of society towards greater, and more widespread, knowledge and understanding, the other deprecating the modern mania for progress and for new-fangled ideas.
214:
and the rise in crime: "the march of mind...marched in through my back-parlour shutters, and out again with my silver spoons". Peacock had earlier parodied the
Utilitarian take on the role of the modern poet: "The march of his intellect is like that of a crab, backward"
88:
The roots of the controversy over the March of intellect can be traced back to the spread of education to two new groups in
England after 1800 – children and the working-class. 1814 saw the first use of the term the 'march of Mind' as a poem written by
202:, delayed parliamentary bills and court cases, can be seen as apocalyptic in its attempt to improve society. The March of Intellect remained ambivalent throughout satire, but recurrently criticised the ambition of educating the working class. In
136:
raised concerns about revolution and the violent unrest created resistance among the elite towards educating the lower classes. Other conservative commentators supported educating the working class as a means of control. The
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had changed from the end of the eighteenth century. ‘Polite learning’ practiced by the upper and middle classes through the study of ancient cultures was criticised for being ornamental in its uses by commentators such as
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would write of "the three cant terms of the
Radical spouters...'the March of Intellect', 'the intelligence of the working classes', and 'the schoolmaster abroad'". Brougham's foundation of the
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as a public reflection of the changes in
British society associated with industrialisation, democracy and shifting social statuses – changes welcomed by some and not by others.
193:. Cartoons were frequently used in the nineteenth century to explore current affairs and were becoming increasingly accessible during the peak of the March of Intellect.
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philosophy. The sciences were seen by these supporters as valuable knowledge for the working classes and debates on the best means of diffusing knowledge was debated.
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The working classes had limited access to knowledge owing to poor literacy rates and the expensive cost of printed materials relative to wages. The
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See also Magee, D, 'Popular periodicals, common readers and the "grand march of intellect" in London, 1819-32' (DPhil, Oxon 2008).
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97:, and the latter's work in bringing education to children was soon rivalled by the efforts of the Established Church.
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210:, one character, Dr. Folliott, satirised the "Steam Intellect Society" and linked the march explicitly to folly,
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Interest in the so-called March of
Intellect came to a peak in the 1820s. On the one hand, the
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A set of sketches by John
Abernethy satirising the March of Intellect, 1829.
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Useful
Knowledge: The Victorians, Morality, and the March of Intellect
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The March of Intellect forms part of nineteenth-century debates over
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169:, offered a new vision of a society progressing into the future:
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The March of Mind was used by the Whigs as one argument for the
439:"From 'Polite Learning' to 'Useful Knowledge' | History Today"
338:"From 'Polite Learning' to 'Useful Knowledge' | History Today"
125:, meant something of a revolution in adult reading habits.
463:"History, 1826: Unshackling education- UCL is established"
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supporters of educating the working classes, such as
181:, seemed to epitomise the new progress of the age.
607:. University of Chicago Press. pp. 17–18.
604:Mesmerized: Powers of Mind in Victorian Britain
631:(London 1947) pp. 212–3, and pp. 105–6, p. 219
175:Society for the Diffusion of Useful Knowledge
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189:in written print and visual media, such as
386:British History in the Nineteenth Century
324:British History in the Nineteenth Century
298:British History in the Nineteenth Century
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417:. Duke University Press. p. 16.
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123:Literary and Philosophical Societies
712:British Museum - March of Intellect
668:A Mad, Bad, & Dangerous People?
629:Nightmare Abbey and Crotchet Castle
399:A Mad, Bad, & Dangerous People?
14:
575:"Flying postmen and magic glass"
76:The 'March' debate was seen by
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681:Reading Victorian Schoolrooms
509:Quoted in M. Dorothy George,
573:Schupbach, William (2011).
524:Space and the March of Mind
121:, as well as the growth of
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411:Rauch, Alan (2001-06-26).
179:University College, London
642:The Mirror and the Lamp
401:(Oxford 2008) pp. 171–2
326:(London 1922) pp. 163–4
300:(London 1922) pp. 163–5
219:Victorian accommodation
653:Quoted in Ben Wilson,
262:Whig theory of history
252:Scottish Enlightenment
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44:March of Intellect N°2
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737:Industrial Revolution
627:Thomas Love Peacock,
537:Hogarth to Cruikshank
511:Hogarth to Cruikshank
313:(London 1967) p. 181n
311:Hogarth to Cruikshank
282:Hogarth to Cruikshank
119:Mechanics' Institutes
106:industrial revolution
102:science communication
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732:Classical liberalism
670:(Oxford 2008) p. 611
657:(London 2007) p. 317
655:Decency and Disorder
644:(Oxford 1953) p. 126
550:"March of Intellect"
539:(London 1967) p. 177
513:(London 1967) p. 177
491:www.victorianweb.org
487:"Science Publishing"
443:www.historytoday.com
388:(London 1922) p. 164
366:www.victorianweb.org
362:"Science Publishing"
342:www.historytoday.com
284:(London 1967) p. 177
242:Condition of England
91:Mary Russell Mitford
554:The British Library
535:M. Dorothy George,
309:M. Dorothy George,
280:M. Dorothy George,
95:Lancastrian Society
84:Origins and context
78:Mary Dorothy George
694:The Victorian Poet
115:natural philosophy
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59:March of Intellect
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29:March of Intellect
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742:Social philosophy
384:G. M. Trevelyan,
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134:Peterloo Massacre
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721:Categories
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559:2016-11-04
496:2016-11-04
472:2016-11-04
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424:0822383152
371:2016-11-03
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269:References
247:Jacquerie
187:satirised
177:, and of
171:Thackeray
148:Bentham's
601:(1998).
235:See also
191:cartoons
167:Brougham
93:for the
231:march.
204:Peacock
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157:Peak
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