These ideals are expressed not only in stupid, fashionable books, describing the world as it will be in 1,000 or 3,000 years’ time, but also by sociologists who consider themselves serious men of science. These ideals are that food instead of being obtained from the land by agriculture, will be prepared in laboratories by chemical means, and that human labour will be almost entirely superseded by the utilisation of natural forces.
Man will not, as now, eat an egg laid by a hen he has kept, or bread grown on his field, or an apple from a tree he has reared and which has blossomed and matured in his sight; but he will eat tasty, nutritious, food which will be prepared in laboratories by the conjoint labour of many people in which he will take a small part. Man will hardly need to labour, so that all men will be able to yield to idleness as the upper, ruling classes now yield to it.
Nothing shows more plainly than these ideals to what a degree the science of our times has deviated from the true path.
The great majority of men in our times lack good and sufficient food (as well as dwellings and clothes and all the first necessaries of life). And this great majority of men is compelled, to the injury of its well-being, to labour continually beyond its strength. Both these evils can easily be removed by abolishing mutual strife, luxury, and the unrighteous distribution of wealth, in a word by the abolition of a false and harmful order and the establishment of a reasonable, human manner of life. But science considers the existing order of things to be as immutable as the movements of the planets, and therefore assumes that the purpose of science is—not to elucidate the falseness of this order and to arrange a new, reasonable way of life—but, under the existing order of things, to feed everybody and enable all to be as idle as the ruling classes, who live a depraved life, now are.
And, meanwhile, it is forgotten that nourishment with corn, vegetables, and fruit raised from the soil by one’s own labour is the pleasantest, healthiest, easiest, and most natural nourishment, and that the work of using one’s muscles is as necessary a condition of life as is the oxidation of the blood by breathing.
To invent means whereby people might, while continuing our false division of property and labour, be well nourished by means of chemically-prepared food, and might make the forces of nature work for them, is like inventing means to pump oxygen into the lungs of a man kept in a closed chamber the air of which is bad, when all that is needed is to cease to confine the man in the closed chamber.
In the vegetable and animal kingdoms a laboratory for the production of food has been arranged, such as can be surpassed by no professors, and to enjoy the fruits of this laboratory, and to participate in it, man has only to yield to that ever joyful impulse to labour, without which man’s life is a torment. And lo and behold, the scientists of our times, instead of employing all their strength to abolish whatever hinders man from utilising the good things prepared for him, acknowledge the conditions under which man is deprived of these blessings to be unalterable, and instead of arranging the life of man so that he might work joyfully and be fed from the soil, they devise methods which will cause him to become an artificial abortion. It is like not helping a man out of confinement into the fresh air, but devising means, instead, to pump into him the necessary quantity of oxygen and arranging so that he may live in a stifling cellar instead of living at home.
Such false ideals could not exist if science were not on a false path.
And yet the feelings transmitted by art grow up on the bases supplied by science.
But what feelings can such misdirected science evoke? One side of this science evokes antiquated feelings, which humanity has used up, and which, in our times, are bad and exclusive. The other side, occupied with the study of subjects unrelated to the conduct of human life, by its very nature cannot serve as a basis for art.
So that art in our times, to be art, must either open up its own road independently of science, or must take direction from the unrecognised science which is denounced by the orthodox section of science. And this is what art, when it even partially fulfils its mission, is doing.
It is to be hoped that the work I have tried to perform concerning art will be performed also for science—that the falseness of the theory of science for science’s sake will be demonstrated; that the necessity of acknowledging Christian teaching in its true meaning will be clearly shown, that on the basis of that teaching a reappraisement will be made of the knowledge we possess, and of which we are so proud; that the secondariness and insignificance of experimental science, and the primacy and importance of religious, moral, and social knowledge will be established; and that such knowledge will not, as now, be left to the guidance of the upper classes only, but will form a chief interest of all free, truth-loving men, such as those who, not in agreement with the upper classes but in their despite, have always forwarded the real science of life.
Astronomical, physical, chemical, and biological science, as also technical and medical science, will be studied only in so far as they can help to free mankind from religious, juridical, or social deceptions, or can serve to promote the well-being of all men, and not of any single class.
Only then will science cease to be
