The will within us is the ultimate fact of consciousness. Yet how little have the best of us, in acquirements, in position, even in character, that may be credited entirely to ourselves; how much to the influences that have molded us. Who is there, wise, learned, discreet, or strong, who might not, were he to trace the inner history of his life, turn, like the Stoic Emperor, to give thanks to the gods, that by this one and that one, and here and there, good examples have been set him, noble thoughts have reached him, and happy opportunities opened before him. Who is there, who, with his eyes about him, has reached the meridian of life, who has not sometimes echoed the thought of the pious Englishman, as the criminal passed to the gallows, “But for the grace of God, there go I.” How little does heredity count as compared with conditions. This one, we say, is the result of a thousand years of European progress, and that one of a thousand years of Chinese petrifaction; yet, placed an infant in the heart of China, and but for the angle of the eye or the shade of the hair, the Caucasian would grow up as those around him, using the same speech, thinking the same thoughts, exhibiting the same tastes. Change Lady Vere de Vere in her cradle with an infant of the slums, and will the blood of a hundred earls give you a refined and cultured woman?
To remove want and the fear of want, to give to all classes leisure, and comfort, and independence, the decencies and refinements of life, the opportunities of mental and moral development, would be like turning water into a desert. The sterile waste would clothe itself with verdure, and the barren places where life seemed banned would ere long be dappled with the shade of trees and musical with the song of birds. Talents now hidden, virtues unsuspected, would come forth to make human life richer, fuller, happier, nobler. For in these round men who are stuck into three-cornered holes, and three-cornered men who are jammed into round holes; in these men who are wasting their energies in the scramble to be rich; in these who in factories are turned into machines, or are chained by necessity to bench or plow; in these children who are growing up in squalor, and vice, and ignorance, are powers of the highest order, talents the most splendid. They need but the opportunity to bring them forth.
Consider the possibilities of a state of society that gave that opportunity to all. Let imagination fill out the picture; its colors grow too bright for words to paint. Consider the moral elevation, the intellectual activity, the social life. Consider how by a thousand actions and interactions the members of every community are linked together, and how in the present condition of things even the fortunate few who stand upon the apex of the social pyramid must suffer, though they know it not, from the want, ignorance, and degradation that are underneath. Consider these things and then say whether the change I propose would not be for the benefit of everyone—even the greatest land holder? Would he not be safer of the future of his children in leaving them penniless in such a state of society than in leaving them the largest fortune in this? Did such a state of society anywhere exist, would he not buy entrance to it cheaply by giving up all his possessions?
I have now traced to their source social weakness and disease. I have shown the remedy. I have covered every point and met every objection. But the problems that we have been considering, great as they are, pass into problems greater yet—into the grandest problems with which the human mind can grapple. I am about to ask the reader who has gone with me so far, to go with me further, into still higher fields. But I ask him to remember that in the little space which remains of the limits to which this book must be confined, I cannot fully treat the questions which arise. I can but suggest some thoughts, which may, perhaps, serve as hints for further thought.
Book X
The Law of Human Progress
What in me is dark
Milton.
Illumine, what is low raise and support;
That to the height of this great argument
I may assert eternal Providence
And justify the ways of God to men.
I
The Current Theory of Human Progress—Its Insufficiency
If the conclusions at which we have arrived are correct, they will fall under a larger generalization.
Let us, therefore, recommence our inquiry from a higher standpoint, whence we may survey a wider field.
What is the law of human progress?
This is a question which, were it not for what has gone before, I should hesitate to review in the brief space I can now devote to it, as it involves, directly or indirectly, some of the very highest problems with which the human mind can engage. But it is a question which naturally comes up. Are or are not the conclusions to which we have come consistent with the great law under which human development goes on?
What is that law? We must find the answer to our question; for the current philosophy, though it clearly recognizes the existence of such a law, gives no more satisfactory account of it than the current political economy does of the persistence of want amid advancing wealth.
Let us, as far as possible, keep to the firm ground of facts.
