[03] Between the development of society and the development of species there
is a close analogy. In the lowest forms of animal life there is little difference
of parts; both wants and powers are few and simple; movement seems automatic;
and instincts are scarcely distinguishable from those of the vegetable. So
homogeneous are some of these living things, that if cut in pieces, each
piece still lives. But as life rises into higher manifestations, simplicity
gives way to complexity, the parts develop into organs having separate functions
and reciprocal relations, new wants and powers arise, and a greater and greater
degree of intelligence is needed to secure food and avoid danger. Did fish,
bird or beast possess no higher intelligence than the polyp, nature could
bring them forth only to die.
[04] This law — that the increasing complexity and delicacy of organization
which give higher capacity and increased power are accompanied by increased
wants and dangers, and require, therefore, increased intelligence — runs
through nature. In the ascending scale of life at last comes man, the most
highly and delicately organized of animals. Yet not only do his higher powers
require for their use a higher intelligence than exists in other animals,
but without higher intelligence he could not live. His skin is too thin;
his nails too brittle; he is too poorly adapted for running, climbing, swimming
or burrowing. Were he not gifted with intelligence greater than that of any
beast, he would perish from cold, starve from inability to get food, or be
exterminated by animals better equipped for the struggle in which brute instinct
suffices.
[05] In man, however, the intelligence which increases all through nature's
rising scale passes at one bound into an intelligence so superior, that the
difference seems of kind rather than degree. In him, that narrow and seemingly
unconscious intelligence that we call instinct becomes conscious reason,
and the godlike power of adaptation and invention makes feeble man nature's
king.
[06] But with man the ascending line stops. Animal life assumes no higher
form; nor can we affirm that, in all his generations, man, as an animal,
has a whit improved. But progression in another line begins. Where the development
of species ends, social development commences, and that advance of society
that we call civilization so increases human powers, that between savage
and civilized man there is a gulf so vast as to suggest the gulf between
the highly organized animal and the oyster glued to the rocks. And with every
advance upon this line new vistas open. When we try to think what knowledge
and power progressive civilization may give to the men of the future, imagination
fails.
[14] And that the rapid changes now going on are bringing up problems that
demand most earnest attention may be seen on every hand. Symptoms of danger,
premonitions of violence, are appearing all over the civilized world. Creeds
are dying, beliefs are changing; the old forces of conservatism are melting
away. Political institutions are failing, as clearly in democratic America
as in monarchical Europe. There is growing unrest and bitterness among the
masses, whatever be the form of government, a blind groping for escape from
conditions becoming intolerable. To attribute all this to the teachings of
demagogues is like attributing the fever to the quickened pulse. It is the
new wine beginning to ferment in old bottles. To put into a sailing-ship
the powerful engines of a first-class ocean steamer would be to tear her
to pieces with their play. So the new powers rapidly changing all the relations
of society must shatter social and political organizations not adapted to
meet their strain.
[16] These dangers, which menace not one country alone, but modern civilization
itself, do but show that a higher civilization is struggling to be born — that
the needs and the aspirations of men have outgrown conditions and institutions
that before sufficed.
[17] A civilization which tends to concentrate wealth and power in the hands
of a fortunate few, and to make of others mere human machines, must inevitably
evolve anarchy and bring destruction. But a civilization is possible in which
the poorest could have all the comforts and conveniences now enjoyed by the
rich; in which prisons and almshouses would be needless, and charitable societies
unthought of. Such a civilization waits only for the social intelligence
that will adapt means to ends. Powers that might give plenty to all are already
in our hands. Though there is poverty and want, there is, yet, seeming embarrassment
from the very excess of wealth-producing forces. "Give us but a market," say
manufacturers, "and we will supply goods without end!" "Give
us but work!" cry idle men.
[18] The evils that begin to appear spring from the fact that the application
of intelligence to social affairs has not kept pace with the application
of intelligence to individual needs and material ends. Natural science strides
forward, but political science lags. With all our progress in the arts which
produce wealth, we have made no progress in securing its equitable distribution.
Knowledge has vastly increased; industry and commerce have been revolutionized;
but whether free trade or protection is best for a nation we are not yet
agreed. We have brought machinery to a pitch of perfection that, fifty years
ago, could not have been imagined; but, in the presence of political corruption,
we seem as helpless as idiots. The East River bridge is a crowning triumph
of mechanical skill; but to get it built a leading citizen of Brooklyn had
to carry to New York sixty thousand dollars in a carpet bag to bribe New
York aldermen. The human soul that thought out the great bridge is prisoned
in a crazed and broken body that lies bedfast, and could watch it grow only
by peering through a telescope. Nevertheless, the weight of the immense mass
is estimated and adjusted for every inch. But the skill of the engineer could
not prevent condemned wire being smuggled into the cable.
[19] The progress of civilization requires that more and more intelligence
be devoted to social affairs, and this not the intelligence of the few, but
that of the many. We cannot safely leave politics to politicians, or political
economy to college professors. The people themselves must think, because
the people alone can act.
[20] In a "journal of civilization" a professed teacher declares
the saving word for society to be that each shall mind his own business.
This is the gospel of selfishness, soothing as soft flutes to those who,
having fared well themselves, think everybody should be satisfied. But the
salvation of society, the hope for the free, full development of humanity,
is in the gospel of brotherhood — the gospel of Christ. Social progress
makes the well-being of all more and more the business of each; it binds
all closer and closer together in bonds from which none can escape. He who
observes the law and the proprieties, and cares for his family, yet takes
no interest in the general weal, and gives no thought to those who are trodden
under foot, save now and then to bestow aims, is not a true Christian. Nor
is he a good citizen. The duty of the citizen is more and harder than this. ...
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