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Intelligence

Henry George: The Increasing Importance of Social Questions (Chapter 1 of Social Problems, 1883)

[01] THERE come moments in our lives that summon all our powers — when we feel that, casting away illusions, we must decide and act with our utmost intelligence and energy. So in the lives of peoples come periods specially calling for earnestness and intelligence.

[02] We seem to have entered one of these periods. Over and again have nations and civilizations been confronted with problems which, like the riddle of the Sphinx, not to answer was to be destroyed; but never before have problems so vast and intricate been presented. This is not strange. That the closing years of this century must bring up momentous social questions follows from the material and intellectual progress that has marked its course.

[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.

[07] In this progression which begins with man, as in that which leads up to him, the same law holds. Each advance makes a demand for higher and higher intelligence. With the beginnings of society arises the need for social intelligence — for that consensus of individual intelligence which forms a public opinion, a public conscience, a public will, and is manifested in law, institutions and administration. As society develops, a higher and higher degree of this social intelligence is required, for the relation of individuals to each other becomes more intimate and important, and the increasing complexity of the social organization brings liability to new dangers.

[15] To adjust our institutions to growing needs and changing conditions is the task which devolves upon us. Prudence, patriotism, human sympathy, and religious sentiment, alike call upon us to undertake it. There is danger in reckless change; but greater danger in blind conservatism. The problems beginning to confront us are grave — so grave that there is fear they may not be solved in time to prevent great catastrophes. But their gravity comes from indisposition to recognize frankly and grapple boldly with them.

[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.

[21] The intelligence required for the solving of social problems is not a thing of the mere intellect. It must be animated with the religious sentiment and warm with sympathy for human suffering. It must stretch out beyond self-interest, whether it be the self-interest of the few or of the many. It must seek justice. For at the bottom of every social problem we will find a social wrong. ... read the entire essay

 

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