Part 14 (1/2)

Experiences such as he receives furnish but few data for the conception of uniformity, whether as displayed in things or in relations.... The daily {252} impressions which the savage gets yield the notion very imperfectly, and in but few cases. Of all the objects around,--trees, stones, hills, pieces of water, clouds, and so forth,--most differ widely, ... and few approach complete likeness so nearly as to make discrimination difficult. Even between animals of the same species it rarely happens that, whether alive or dead, they are presented in just the same att.i.tudes.... It is only along with a gradual development of the arts ... that there come frequent experiences of perfectly straight lines admitting of complete apposition, bringing the perceptions of equality and inequality. Still more devoid is savage life of the experiences which generate the conception of the uniformity of succession. The sequences observed from hour to hour and day to day seem anything but uniform, difference is a far more conspicuous trait among them.... So that if we contemplate primitive human life as a whole, we see that multiformity of sequence, rather than uniformity, is the notion which it tends to generate.... Only as fast as the practice of the arts develops the idea of measure can the consciousness of uniformity become clear.... Those conditions furnished by advancing civilization which make possible the notion of uniformity simultaneously make possible the notion of _exactness_.... Hence the primitive man has little experience which cultivates the consciousness of what we call _truth_. How closely allied this is to the consciousness which the practice of the arts cultivates is implied even in language. We speak of a true surface as well as a true statement.

Exactness describes perfection in a mechanical fit, as well as perfect agreement between the results of calculations.”

The whole burden of Mr. Spencer's book is to show the fatal way in which the mind, supposed pa.s.sive, is moulded by its experiences of 'outer {253} relations.' In this chapter the yard-stick, the balance, the chronometer, and other machines and instruments come to figure among the 'relations' external to the mind. Surely they are so, after they have been manufactured; but only because of the preservative power of the social environment. Originally all these things and all other inst.i.tutions were flashes of genius in an individual head, of which the outer environment showed no sign. Adopted by the race and become its heritage, they then supply instigations to new geniuses whom they environ to make new inventions and discoveries; and so the ball of progress rolls. But take out the geniuses, or alter their idiosyncrasies, and what increasing uniformities will the environment show? We defy Mr. Spencer or any one else to reply.

The plain truth is that the 'philosophy' of evolution (as distinguished from our special information about particular cases of change) is a metaphysical creed, and nothing else. It is a mood of contemplation, an emotional att.i.tude, rather than a system of thought,--a mood which is old as the world, and which no refutation of any one incarnation of it (such as the spencerian philosophy) will dispel; the mood of fatalistic pantheism, with its intuition of the One and All, which was, and is, and ever shall be, and from whose womb each single thing proceeds. Far be it from us to speak slightingly here of so h.o.a.ry and mighty a style of looking on the world as this. What we at present call scientific discoveries had nothing to do with bringing it to birth, nor can one easily conceive that they should ever give it its _quietus_, no matter how logically incompatible with its spirit the ultimate phenomenal distinctions which {254} science acc.u.mulates should turn out to be. It can laugh at the phenomenal distinctions on which science is based, for it draws its vital breath from a region which--whether above or below--is at least altogether different from that in which science dwells. A critic, however, who cannot disprove the truth of the metaphysic creed, can at least raise his voice in protest against its disguising itself in 'scientific' plumes. I think that all who have had the patience to follow me thus far will agree that the spencerian 'philosophy' of social and intellectual progress is an obsolete anachronism, reverting to a pre-darwinian type of thought, just as the spencerian philosophy of 'Force,' effacing all the previous distinctions between actual and potential energy, momentum, work, force, ma.s.s, etc., which physicists have with so much agony achieved, carries us back to a pre-galilean age.

[1] A lecture before the Harvard Natural History Society; published in the Atlantic Monthly, October, 1880.

[2] Darwin's theory of pangenesis is, it is true, an attempt to account (among other things) for variation. But it occupies its own separate place, and its author no more invokes the environment when he talks of the adhesions of gemmules than he invokes these adhesions when he talks of the relations of the whole animal to the environment. _Divide et impera!_

[3] It is true that it remodels him, also, to some degree, by its educative influence, and that this const.i.tutes a considerable difference between the social case and the zoological case, I neglect this aspect of the relation here, for the other is the more important.

At the end of the article I will return to it incidentally.

[4] The reader will remember when this was written.

[5] Lectures and Essays, i. 82.

[6] Mr. Grant Allen himself, in an article from which I shall presently quote, admits that a set of people who, if they had been exposed ages ago to the geographical agencies of Timbuctoo, would have developed into negroes might now, after a protracted exposure to the conditions of Hamburg, never become negroes if transplanted to Timbuctoo.

[7] Study of Sociology, pages 33-35.

[8] No! not even though they were bodily brothers! The geographical factor utterly vanishes before the ancestral factor. The difference between Hamburg and Timbuctoo as a cause of ultimate divergence of two races is as nothing to the difference of const.i.tution of the ancestors of the two races, even though as in twin brothers, this difference might be invisible to the naked eye. No two couples of the most h.o.m.ogeneous race could possibly be found so identical as, if set in identical environments, to give rise to two identical lineages. The minute divergence at the start grows broader with each generation, and ends with entirely dissimilar breeds.

[9] Article 'Nation Making,' in Gentleman's Magazine, 1878. I quote from the reprint in the Popular Science Monthly Supplement December, 1878, pages 121, 123, 126.

[10] Article 'h.e.l.las,' in Gentleman's Magazine, 1878. Reprint in Popular Science Monthly Supplement, September, 1878.

[11] Vol. cxiii. p. 318 (October, 1871).

[12] I am well aware that in much that follows (though in nothing that precedes) I seem to be crossing the heavily shotted bows of Mr. Galton, for whose laborious investigations into the heredity of genius I have the greatest respect. Mr. Galton inclines to think that genius of intellect and pa.s.sion is bound to express itself, whatever the outward opportunity, and that within any given race an equal number of geniuses of each grade must needs be born in every equal period of time; a subordinate race cannot possibly engender a large number of high-cla.s.s geniuses, etc. He would, I suspect, infer the suppositions I go on to make--of great men fortuitously a.s.sembling around a given epoch and making it great, and of their being fortuitously absent from certain places and times (from Sardinia, from Boston now, etc.)--to be radically vicious. I hardly think, however, that he does justice to the great complexity of the conditions of _effective_ greatness, and to the way in which the physiological averages of production may be masked entirely during long periods, either by the accidental mortality of geniuses in infancy, or by the fact that the particular geniuses born happened not to find tasks. I doubt the truth of his a.s.sertion that _intellectual_ genius, like murder, 'will out.' It is true that certain types are irrepressible. Voltaire, Sh.e.l.ley, Carlyle, can hardly be conceived leading a dumb and vegetative life in any epoch. But take Mr. Galton himself, take his cousin Mr. Darwin, and take Mr. Spencer: nothing is to me more have died 'with all their music in them,' known only to their friends as persons of strong and original character and judgment. What has started them on their career of effective greatness is simply the accident of each stumbling upon a task vast, brilliant, and congenial enough to call out the convergence of all his pa.s.sions and powers. I see no more reason why, in case they had not fallen in with their several hobbies at propitious periods in their life, they need necessarily have hit upon other hobbies, and made themselves equally great. Their case seems similar to that of the Was.h.i.+ngtons, Cromwells, and Grants, who simply rose to their occasions. But apart from these causes of fallacy, I am strongly disposed to think that where transcendent geniuses are concerned the numbers anyhow are so small that their appearance will not fit into any scheme of averages.

That is, two or three might appear together, just as the two or three b.a.l.l.s nearest the target centre might be fired consecutively. Take longer epochs and more firing, and the great geniuses and near b.a.l.l.s would on the whole be more spread out.

[13] Since this paper was written, President Cleveland has to a certain extent met the need. But who can doubt that if he had certain other qualities which he has not yet shown, his influence would have been still more decisive? (1896.)

[14] That is, if a certain general character be rapidly repeated in our outer experience with a number of strongly contrasted concomitants, it will be sooner abstracted than if its a.s.sociates are invariable or monotonous.

[14] Principles of Psychology, i. 460. See also pp. 463, 464, 500. On page 408 the law is formulated thus: The _persistence_ of the connection in consciousness is proportionate to the _persistence_ of the outer connection. Mr. Spencer works most with the law of frequency. Either law, from my point of view, is false; but Mr.

Spencer ought not to think them synonymous.

[16] In his Principles of Science, chapters xi., xii., xxvi.

[17] Part viii. chap. iii.

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