Chapter One: Sweetness and Light
The opening chapter is where the author lays down the fundamental foundation of his perspective of the definition of culture. That definition, put simply, is a society’s inexorable movement toward the idea. In seeking perfection, there are two requirements: an eagerness to learn based on seeing things as they really are and the effort to ensure that the rest of society is constructed upon this knowledge and recognition. As a result, the irony is that culture is never completed because perfection cannot be attained; culture is always in flux and adaptable.
Chapter Two: Doing as One Likes
Rather than an assertion of philosophy like the first chapter, the second chapter is really more like a response essay. The response to criticism, however, effectively serves the purpose of defining what lies in opposition to culture: anarchy. Anarchy is the result of doing as one likes on the basis of the freedom to enjoy the act rather on the consequences of that act. Thus, in Arnold’s mode of structural thinking, anarchy differs substantially from the modern definition in that it is worshiping freedom itself as a concept rather than the benefits which come with understanding the responsibilities that come with being free. This conceptualization of anarchy is rooted the idea of British citizens having become too willing to trust in the machine of parliamentarian democracy to solve problems created by the conflict of everybody doing as he likes.
Chapter Three: Barbarian, Philistines, Populace
The terminology of the past is exploited by Arnold to describe the then-modern subdivision of classes. The Barbarians are represented by the privileged aristocracy while the role of the Philistines had been handed down to the middle class. That means, of course, that the working class got off pretty easy with just being called the Populace. He then goes on to sharpen the definition of the signature character traits separating these classes from the other. Barbarians suffer from too great a refinement that winds up caring for most empty matters. The Philistines are defined by self-satisfaction and too prone to conservative acceptance of the status quo. The Populace turns out to be the real fly in the ointment here because although they recognize they will never be considered equal to the Barbarians, they view the Philistines as within reach and so aspire to their ability to do as they like. Now we’re talking too much freedom for too many people and that is the essence of anarchy.
Chapter Four: Hebraism and Hellenism
Or, put another way, Jewish traditions and Greek traditions. The Hebraic system is far too taxed by the wages of sin and is much closer himself to Team Hellenism with embodies those twin principles of culture: seeking knowledge and seeing the world as it really is. The ideal, however, is very much a synthesis of the two, with the Hebraic system’s highly constructed and codified system of conduct and obedience having its dark side, but also manifesting a clear dogged tenacity in surviving long after Hellenistic society collapsed.
Chapter Five: Porro Unum Est Necesssarium
The Latin translates to “but one thing is needful.” These essays were written at a time when the Puritans dominated the discourse of British theology and for them the one needful thing most virtuous above all else was the vaunted Puritan work ethic. Arnold’s response is essentially Jack Torrance-like in its estimation: all work and no play make Puritan Jack dull. And by dull is meant not boring, but incomplete. The entire ideological framework of the text is that the ideal balance of the state is moderation. Recognizing a kindred spirit between the Hebrew and the Puritans in their tenacity to get the work done, Arnold is not so much suggesting that they start carving nude statues or anything in particular, but rather hinting quite strongly that perhaps the problem is that there is never just one needful thing.
Chapter Six: Our Liberal Practitioners
This is usually considered the least interesting section of the book for modern readers because it is an attempt to apply the theoretic constructs outlined previously to concrete political and religious events occurring in England at the time. References to the Real Estate Intestacy Bill, the Liberation Society and multiple personages whose names are lost to all but the most precisely focused of historical scholars are likely go over the heads of most readers and certainly motivate a great many to simply zone out and move straight to the book’s short Conclusion which summarizes all the high points.
