"It is characteristic of the barbarian … to insist upon seeing a thing “as it is.” The desire testifies that he has nothing in himself with which to spiritualize it; the relation is one of thing to thing without the intercession of the imagination. Impatient of the veiling with which the man of higher type gives the world imaginative meaning, the barbarian and the Philistine, who is the barbarian living amid culture, demands the access of immediacy. Where the former wishes representation, the latter insists upon starkness of materiality, suspecting rightly that forms will mean restraint. . . .
"Every group regarding itself as emancipated is convinced that its predecessors were fearful of reality. It looks upon euphemisms and all the veils of decency with which things were previously draped as obstructions which it, with superior wisdom and praiseworthy courage, will now strip away. Imagination and indirection it identifies with obscurantism; the mediate is an enemy to freedom. . . .
"All the decent drapery of life is to be rudely torn off. All the superadded ideas, furnished from the wardrobe of a moral imagination, which the heart owns, and the understanding ratifies, as necessary to cover the defects of our naked, shivering nature, and to raise it to dignity in our own estimation, are to be exploded as a ridiculous, absurd, and antiquated fashion. . . .
". . . or, when these veils are stripped aside, we find no reality behind them, or, at best, we find a reality of such commonplaceness that we would willingly undo our little act of brashness. Those will realize, who are capable of reflection, that the reality excites us is an idea, of which the indirection, the veiling, the withholding, is part. It is our various supposals about a matter which give it meaning, and not some intrinsic property which can be seized in the barehanded fashion of the barbarian."
