The Will to Believe Part 12

All this amounts to saying that, so far as the casuistic question goes, ethical science is just like physical science, and instead of being deducible all at once from abstract principles, must simply bide its time, and be ready to revise its conclusions from day to day. The presumption of course, in both sciences, always is that the vulgarly accepted opinions are true, and the right casuistic order that which public opinion believes in; and surely it would be folly quite as great, in most of us, to strike out independently and to aim at originality in ethics as in physics. Every now and then, however, some one is born with the right to be original, and his revolutionary thought or action may bear prosperous fruit. He may replace old 'laws of nature' by better ones; he may, by breaking old moral rules in a certain place, bring in a total condition of things more ideal than would have followed had the rules been kept.

On the whole, then, we must conclude that no philosophy of ethics is possible in the old-fas.h.i.+oned absolute sense of the term. Everywhere the ethical philosopher must wait on facts. The thinkers who create the ideals come he knows not whence, their sensibilities are evolved he knows not how; and the {209} question as to which of two conflicting ideals will give the best universe then and there, can be answered by him only through the aid of the experience of other men. I said some time ago, in treating of the 'first' question, that the intuitional moralists deserve credit for keeping most clearly to the psychological facts. They do much to spoil this merit on the whole, however, by mixing with it that dogmatic temper which, by absolute distinctions and unconditional 'thou shalt nots,' changes a growing, elastic, and continuous life into a superst.i.tious system of relics and dead bones.

In point of fact, there are no absolute evils, and there are no non-moral goods; and the _highest_ ethical life--however few may be called to bear its burdens--consists at all times in the breaking of rules which have grown too narrow for the actual case. There is but one unconditional commandment, which is that we should seek incessantly, with fear and trembling, so to vote and to act as to bring about the very largest total universe of good which we can see.

Abstract rules indeed can help; but they help the less in proportion as our intuitions are more piercing, and our vocation is the stronger for the moral life. For every real dilemma is in literal strictness a unique situation; and the exact combination of ideals realized and ideals disappointed which each decision creates is always a universe without a precedent, and for which no adequate previous rule exists.

The philosopher, then, _qua_ philosopher, is no better able to determine the best universe in the concrete emergency than other men.

He sees, indeed, somewhat better than most men, what the question always is,--not a question of this good or that good simply taken, but of the two total {210} universes with which these goods respectively belong. He knows that he must vote always for the richer universe, for the good which seems most organizable, most fit to enter into complex combinations, most apt to be a member of a more inclusive whole. But which particular universe this is he cannot know for certain in advance; he only knows that if he makes a bad mistake the cries of the wounded will soon inform him of the fact. In all this the philosopher is just like the rest of us non-philosophers, so far as we are just and sympathetic instinctively, and so far as we are open to the voice of complaint. His function is in fact indistinguishable from that of the best kind of statesman at the present day. His books upon ethics, therefore, so far as they truly touch the moral life, must more and more ally themselves with a literature which is confessedly tentative and suggestive rather than dogmatic,--I mean with novels and dramas of the deeper sort, with sermons, with books on statecraft and philanthropy and social and economical reform. Treated in this way ethical treatises may be voluminous and luminous as well; but they never can be _final_, except in their abstractest and vaguest features; and they must more and more abandon the old-fas.h.i.+oned, clear-cut, and would-be 'scientific' form.

V.

The chief of all the reasons why concrete ethics cannot be final is that they have to wait on metaphysical and theological beliefs. I said some time back that real ethical relations existed in a purely human world. They would exist even in what we called a moral solitude if the thinker had various {211} ideals which took hold of him in turn. His self of one day would make demands on his self of another; and some of the demands might be urgent and tyrannical, while others were gentle and easily put aside. We call the tyrannical demands _imperatives_.

If we ignore these we do not hear the last of it. The good which we have wounded returns to plague us with interminable crops of consequential damages, compunctions, and regrets. Obligation can thus exist inside a single thinker's consciousness; and perfect peace can abide with him only so far as he lives according to some sort of a casuistic scale which keeps his more imperative goods on top. It is the nature of these goods to be cruel to their rivals. Nothing shall avail when weighed in the balance against them. They call out all the mercilessness in our disposition, and do not easily forgive us if we are so soft-hearted as to shrink from sacrifice in their behalf.

The deepest difference, practically, in the moral life of man is the difference between the easy-going and the strenuous mood. When in the easy-going mood the shrinking from present ill is our ruling consideration. The strenuous mood, on the contrary, makes us quite indifferent to present ill, if only the greater ideal be attained. The capacity for the strenuous mood probably lies slumbering in every man, but it has more difficulty in some than in others in waking up. It needs the wilder pa.s.sions to arouse it, the big fears, loves, and indignations; or else the deeply penetrating appeal of some one of the higher fidelities, like justice, truth, or freedom. Strong relief is a necessity of its vision; and a world where all the mountains are brought down and all the valleys are {212} exalted is no congenial place for its habitation. This is why in a solitary thinker this mood might slumber on forever without waking. His various ideals, known to him to be mere preferences of his own, are too nearly of the same denominational value: he can play fast or loose with them at will.

This too is why, in a merely human world without a G.o.d, the appeal to our moral energy falls short of its maximal stimulating power. Life, to be sure, is even in such a world a genuinely ethical symphony; but it is played in the compa.s.s of a couple of poor octaves, and the infinite scale of values fails to open up. Many of us, indeed,--like Sir James Stephen in those eloquent 'Essays by a Barrister,'--would openly laugh at the very idea of the strenuous mood being awakened in us by those claims of remote posterity which const.i.tute the last appeal of the religion of humanity. We do not love these men of the future keenly enough; and we love them perhaps the less the more we hear of their evolutionized perfection, their high average longevity and education, their freedom from war and crime, their relative immunity from pain and zymotic disease, and all their other negative superiorities. This is all too finite, we say; we see too well the vacuum beyond. It lacks the note of infinitude and mystery, and may all be dealt with in the don't-care mood. No need of agonizing ourselves or making others agonize for these good creatures just at present.

When, however, we believe that a G.o.d is there, and that he is one of the claimants, the infinite perspective opens out. The scale of the symphony is incalculably prolonged. The more imperative ideals now begin to speak with an altogether new objectivity and significance, and to utter the penetrating, shattering, {213} tragically challenging note of appeal. They ring out like the call of Victor Hugo's alpine eagle, "qui parle au precipice et que le gouffre entend," and the strenuous mood awakens at the sound. It saith among the trumpets, ha, ha! it smelleth the battle afar off, the thunder of the captains and the shouting. Its blood is up; and cruelty to the lesser claims, so far from being a deterrent element, does but add to the stern joy with which it leaps to answer to the greater. All through history, in the periodical conflicts of puritanism with the don't-care temper, we see the antagonism of the strenuous and genial moods, and the contrast between the ethics of infinite and mysterious obligation from on high, and those of prudence and the satisfaction of merely finite need.

The capacity of the strenuous mood lies so deep down among our natural human possibilities that even if there were no metaphysical or traditional grounds for believing in a G.o.d, men would postulate one simply as a pretext for living hard, and getting out of the game of existence its keenest possibilities of zest. Our att.i.tude towards concrete evils is entirely different in a world where we believe there are none but finite demanders, from what it is in one where we joyously face tragedy for an infinite demander's sake. Every sort of energy and endurance, of courage and capacity for handling life's evils, is set free in those who have religious faith. For this reason the strenuous type of character will on the battle-field of human history always outwear the easy-going type, and religion will drive irreligion to the wall.

It would seem, too,--and this is my final conclusion,--that the stable and systematic moral universe {214} for which the ethical philosopher asks is fully possible only in a world where there is a divine thinker with all-enveloping demands. If such a thinker existed, his way of subordinating the demands to one another would be the finally valid casuistic scale; his claims would be the most appealing; his ideal universe would be the most inclusive realizable whole. If he now exist, then actualized in his thought already must be that ethical philosophy which we seek as the pattern which our own must evermore approach.[3] In the interests of our own ideal of systematically unified moral truth, therefore, we, as would-be philosophers, must postulate a divine thinker, and pray for the victory of the religious cause. Meanwhile, exactly what the thought of the infinite thinker may be is hidden from us even were we sure of his existence; so that our postulation of him after all serves only to let loose in us the strenuous mood. But this is what it does in all men, even those who have no interest in philosophy. The ethical philosopher, therefore, whenever he ventures to say which course of action is the best, is on no essentially different level from the common man. "See, I have set before thee this day life and good, and death and evil; therefore, choose life that thou and thy seed may live,"--when this challenge comes to us, it is simply our total character and personal genius that are on trial; and if we invoke any so-called philosophy, our choice and use of that also are but revelations of our personal apt.i.tude or incapacity for moral life. From this unsparing practical ordeal no professor's lectures and no array of books {215} can save us. The solving word, for the learned and the unlearned man alike, lies in the last resort in the dumb willingnesses and unwillingnesses of their interior characters, and nowhere else. It is not in heaven, neither is it beyond the sea; but the word is very nigh unto thee, in thy mouth and in thy heart, that thou mayest do it.

[1] An Address to the Yale Philosophical Club, published in the International Journal of Ethics, April, 1891.

[2] The Principles of Psychology, New York, H. Holt & Co, 1890.

[3] All this is set forth with great freshness and force in the work of my colleague, Professor Josiah Royce: "The Religious Aspect of Philosophy." Boston, 1885.

{216}

GREAT MEN AND THEIR ENVIRONMENT.[1]

A remarkable parallel, which I think has never been noticed, obtains between the facts of social evolution on the one hand, and of zoological evolution as expounded by Mr. Darwin on the other.

It will be best to prepare the ground for my thesis by a few very general remarks on the method of getting at scientific truth. It is a common plat.i.tude that a complete acquaintance with any one thing, however small, would require a knowledge of the entire universe. Not a sparrow falls to the ground but some of the remote conditions of his fall are to be found in the milky way, in our federal const.i.tution, or in the early history of Europe. That is to say, alter the milky way, alter the federal const.i.tution, alter the facts of our barbarian ancestry, and the universe would so far be a different universe from what it now is. One fact involved in the difference might be that the particular little street-boy who threw the stone which brought down the sparrow might not find himself opposite the sparrow at that particular moment; or, finding himself there, he might not be in that particular serene and disengaged mood of mind which expressed itself in throwing the stone. But, true as all this is, it would be very foolish for any one who {217} was inquiring the cause of the sparrow's fall to overlook the boy as too personal, proximate, and so to speak anthropomorphic an agent, and to say that the true cause is the federal const.i.tution, the westward migration of the Celtic race, or the structure of the milky way. If we proceeded on that method, we might say with perfect legitimacy that a friend of ours, who had slipped on the ice upon his door-step and cracked his skull, some months after dining with thirteen at the table, died because of that ominous feast. I know, in fact, one such instance; and I might, if I chose, contend with perfect logical propriety that the slip on the ice was no real accident. "There are no accidents," I might say, "for science. The whole history of the world converged to produce that slip. If anything had been left out, the slip would not have occurred just there and then. To say it would is to deny the relations of cause and effect throughout the universe. The real cause of the death was not the slip, _but the conditions which engendered the slip_,--and among them his having sat at a table, six months previous, one among thirteen. _That_ is truly the reason why he died within the year."

It will soon be seen whose arguments I am, in form, reproducing here.

I would fain lay down the truth without polemics or recrimination. But unfortunately we never fully grasp the import of any true statement until we have a clear notion of what the opposite untrue statement would be. The error is needed to set off the truth, much as a dark background is required for exhibiting the brightness of a picture. And the error which I am going to use as a foil to set off what seems to me the truth of my own statements is contained in the philosophy of Mr.

Herbert Spencer and {218} his disciples. Our problem is, What are the causes that make communities change from generation to generation,--that make the England of Queen Anne so different from the England of Elizabeth, the Harvard College of to-day so different from that of thirty years ago?

I shall reply to this problem, The difference is due to the acc.u.mulated influences of individuals, of their examples, their initiatives, and their decisions. The Spencerian school replies, The changes are irrespective of persons, and independent of individual control. They are due to the environment, to the circ.u.mstances, the physical geography, the ancestral conditions, the increasing experience of outer relations; to everything, in fact, except the Grants and the Bismarcks, the Joneses and the Smiths.

Now, I say that these theorizers are guilty of precisely the same fallacy as he who should ascribe the death of his friend to the dinner with thirteen, or the fall of the sparrow to the milky way. Like the dog in the fable, who drops his real bone to s.n.a.t.c.h at its image, they drop the real causes to s.n.a.t.c.h at others, which from no possible human point of view are available or attainable. Their fallacy is a practical one. Let us see where it lies. Although I believe in free-will myself, I will waive that belief in this discussion, and a.s.sume with the Spencerians the predestination of all human actions.

On that a.s.sumption I gladly allow that were the intelligence investigating the man's or the sparrow's death omniscient and omnipresent, able to take in the whole of time and s.p.a.ce at a single glance, there would not be the slightest objection to the milky way or the fatal feast being {219} invoked among the sought-for causes. Such a divine intelligence would see instantaneously all the infinite lines of convergence towards a given result, and it would, moreover, see impartially: it would see the fatal feast to be as much a condition of the sparrow's death as of the man's; it would see the boy with the stone to be as much a condition of the man's fall as of the sparrow's.

The human mind, however, is const.i.tuted on an entirely different plan.

It has no such power of universal intuition. Its finiteness obliges it to see but two or three things at a time. If it wishes to take wider sweeps it has to use 'general ideas,' as they are called, and in so doing to drop all concrete truths. Thus, in the present case, if we as men wish to feel the connection between the milky way and the boy and the dinner and the sparrow and the man's death, we can do so only by falling back on the enormous emptiness of what is called an abstract proposition. We must say, All things in the world are fatally predetermined, and hang together in the adamantine fixity of a system of natural law. But in the vagueness of this vast proposition we have lost all the concrete facts and links; and in all practical matters the concrete links are the only things of importance. The human mind is essentially partial. It can be efficient at all only by _picking out_ what to attend to, and ignoring everything else,--by narrowing its point of view. Otherwise, what little strength it has is dispersed, and it loses its way altogether. Man always wants his curiosity gratified for a particular purpose. If, in the case of the sparrow, the purpose is punishment, it would be idiotic to wander off from the cats, boys, and other possible agencies close by in the street, to {220} survey the early Celts and the milky way: the boy would meanwhile escape. And if, in the case of the unfortunate man, we lose ourselves in contemplation of the thirteen-at-table mystery, and fail to notice the ice on the step and cover it with ashes, some other poor fellow, who never dined out in his life, may slip on it in coming to the door, and fall and break his head too.

It is, then, a necessity laid upon us as human beings to limit our view. In mathematics we know how this method of ignoring and neglecting quant.i.ties lying outside of a certain range has been adopted in the differential calculus. The calculator throws out all the 'infinitesimals' of the quant.i.ties he is considering. He treats them (under certain rules) as if they did not exist. In themselves they exist perfectly all the while; but they are as if they did not exist for the purposes of his calculation. Just so an astronomer, in dealing with the tidal movements of the ocean, takes no account of the waves made by the wind, or by the pressure of all the steamers which day and night are moving their thousands of tons upon its surface. Just so the marksman, in sighting his rifle, allows for the motion of the wind, but not for the equally real motion of the earth and solar system. Just so a business man's punctuality may overlook an error of five minutes, while a physicist, measuring the velocity of light, must count each thousandth of a second.

There are, in short, _different cycles of operation_ in nature; different departments, so to speak, relatively independent of one another, so that what goes on at any moment in one may be compatible with almost any condition of things at the same time in the next. The mould on the biscuit in the store-room of a {221} man-of-war vegetates in absolute indifference to the nationality of the flag, the direction of the voyage, the weather, and the human dramas that may go on on board; and a mycologist may study it in complete abstraction from all these larger details. Only by so studying it, in fact, is there any chance of the mental concentration by which alone he may hope to learn something of its nature. On the other hand, the captain who in manoeuvring the vessel through a naval fight should think it necessary to bring the mouldy biscuit into his calculations would very likely lose the battle by reason of the excessive 'thoroughness' of his mind.

The causes which operate in these incommensurable cycles are connected with one another only _if we take the whole universe into account_.

For all lesser points of view it is lawful--nay, more, it is for human wisdom necessary--to regard them as disconnected and irrelevant to one another.

And this brings us nearer to our special topic. If we look at an animal or a human being, distinguished from the rest of his kind by the possession of some extraordinary peculiarity, good or bad, we shall be able to discriminate between the causes which originally _produced_ the peculiarity in him and the causes that _maintain_ it after it is produced; and we shall see, if the peculiarity be one that he was born with, that these two sets of causes belong to two such irrelevant cycles. It was the triumphant originality of Darwin to see this, and to act accordingly. Separating the causes of production under the t.i.tle of 'tendencies to spontaneous variation,' and relegating them to a physiological cycle which he forthwith {222} agreed to ignore altogether,[2] he confined his attention to the causes of preservation, and under the names of natural selection and s.e.xual selection studied them exclusively as functions of the cycle of the environment.

Pre-Darwinian philosophers had also tried to establish the doctrine of descent with modification; but they all committed the blunder of clumping the two cycles of causation into one. What preserves an animal with his peculiarity, if it be a useful one, they saw to be the nature of the environment to which the peculiarity was adjusted. The giraffe with his peculiar neck is preserved by the fact that there are in his environment tall trees whose leaves he can digest. But these philosophers went further, and said that the presence of the trees not only maintained an animal with a long neck to browse upon their branches, but also produced him. They _made_ his neck long by the constant striving they aroused in him to reach up to them. The environment, in short, was supposed by these writers to mould the animal by a kind of direct pressure, very much as a seal presses the wax into harmony with itself. Numerous instances were given of the way in which this goes on under our eyes. The exercise of the forge makes the right arm strong, the palm grows callous to the oar, the mountain air distends the chest, the chased fox grows cunning and the chased bird shy, the arctic cold stimulates the animal combustion, and so forth. Now these changes, of which many more examples might be adduced, are {223} at present distinguished by the special name of _adaptive_ changes. Their peculiarity is that that very feature in the environment to which the animal's nature grows adjusted, itself produces the adjustment. The 'inner relation,' to use Mr. Spencer's phrase, 'corresponds' with its own efficient cause.

Darwin's first achievement was to show the utter insignificance in amount of these changes produced by direct adaptation, the immensely greater ma.s.s of changes being produced by internal molecular accidents, of which we know nothing. His next achievement was to define the true problem with which we have to deal when we study the effects of the visible environment on the animal. That problem is simply this; Is the environment more likely to _preserve or to destroy him_, on account of this or that peculiarity with which he may be born? In giving the name of 'accidental variations' to those peculiarities with which an animal is born, Darwin does not for a moment mean to suggest that they are not the fixed outcome of natural law. If the total system of the universe be taken into account, the causes of these variations and the visible environment which preserves or destroys them, undoubtedly do, in some remote and roundabout way, hang together. What Darwin means is, that, since that environment is a perfectly known thing, and its relations to the organism in the way of destruction or preservation are tangible and distinct, it would utterly confuse our finite understandings and frustrate our hopes of science to mix in with it facts from such a disparate and incommensurable cycle as that in which the variations are produced. This last cycle is that of occurrences before the animal is born. It is the cycle of influences upon ova and embryos; {224} in which lie the causes that tip them and tilt them towards masculinity or femininity, towards strength or weakness, towards health or disease, and towards divergence from the parent type. What are the causes there?

In the first place, they are molecular and invisible,--inaccessible, therefore, to direct observation of any kind. Secondly, their operations are compatible with any social, political, and physical conditions of environment. The same parents, living in the same environing conditions, may at one birth produce a genius, at the next an idiot or a monster. The visible external conditions are therefore not direct determinants of this cycle; and the more we consider the matter, the more we are forced to believe that two children of the same parents are made to differ from each other by causes as disproportionate to their ultimate effects as is the famous pebble on the Rocky Mountain crest, which separates two rain-drops, to the Gulf of St. Lawrence and the Pacific Ocean toward which it makes them severally flow.

The great mechanical distinction between transitive forces and discharging forces is nowhere ill.u.s.trated on such a scale as in physiology. Almost all causes there are forces of _detent_, which operate by simply unlocking energy already stored up. They are upsetters of unstable equilibria, and the resultant effect depends infinitely more on the nature of the materials upset than on that of the particular stimulus which joggles them down. Galvanic work, equal to unity, done on a frog's nerve will discharge from the muscle to which the nerve belongs mechanical work equal to seventy thousand; and exactly the same muscular {225} effect will emerge if other irritants than galvanism are employed. The irritant has merely started or provoked something which then went on of itself,--as a match may start a fire which consumes a whole town. And qualitatively as well as quant.i.tatively the effect may be absolutely incommensurable with the cause. We find this condition of things in ail organic matter.

Chemists are distracted by the difficulties which the instability of alb.u.minoid compounds opposes to their study. Two specimens, treated in what outwardly seem scrupulously identical conditions, behave in quite different ways. You know about the invisible factors of fermentation, and how the fate of a jar of milk--whether it turn into a sour clot or a ma.s.s of koumiss--depends on whether the lactic acid ferment or the alcoholic is introduced first, and gets ahead of the other in starting the process. Now, when the result is the tendency of an ovum, itself invisible to the naked eye, to tip towards this direction or that in its further evolution,--to bring forth a genius or a dunce, even as the rain-drop pa.s.ses east or west of the pebble,--is it not obvious that the deflecting cause must lie in a region so recondite and minute, must be such a ferment of a ferment, an infinitesimal of so high an order, that surmise itself may never succeed even in attempting to frame an image of it?

Such being the case, was not Darwin right to turn his back upon that region altogether, and to keep his own problem carefully free from all entanglement with matters such as these? The success of his work is a sufficiently affirmative reply.

And this brings us at last to the heart of our subject. The causes of production of great men lie in a {226} sphere wholly inaccessible to the social philosopher. He must simply accept geniuses as data, just as Darwin accepts his spontaneous variations. For him, as for Darwin, the only problem is, these data being given, How does the environment affect them, and how do they affect the environment? Now, I affirm that the relation of the visible environment to the great man is in the main exactly what it is to the 'variation' in the Darwinian philosophy.

It chiefly adopts or rejects, preserves or destroys, in short _selects_ him.[3] And whenever it adopts and preserves the great man, it becomes modified by his influence in an entirely original and peculiar way. He acts as a ferment, and changes its const.i.tution, just as the advent of a new zoological species changes the faunal and floral equilibrium of the region in which it appears. We all recollect Mr. Darwin's famous statement of the influence of cats on the growth of clover in their neighborhood. We all have read of the effects of the European rabbit in New Zealand, and we have many of us taken part in the controversy about the English sparrow here,--whether he kills most canker-worms, or drives away most native birds. Just so the great man, whether he be an importation from without like Clive in India or Aga.s.siz here, or whether he spring from the soil like Mahomet or Franklin, brings about a rearrangement, on a large or a small scale, of the pre-existing social relations.

{227}

The mutations of societies, then, from generation to generation, are in the main due directly or indirectly to the acts or the example of individuals whose genius was so adapted to the receptivities of the moment, or whose accidental position of authority was so critical that they became ferments, initiators of movement, setters of precedent or fas.h.i.+on, centres of corruption, or destroyers of other persons, whose gifts, had they had free play, would have led society in another direction.

We see this power of individual initiative exemplified on a small scale all about us, and on a large scale in the case of the leaders of history. It is only following the common-sense method of a Lyell, a Darwin, and a Whitney to interpret the unknown by the known, and reckon up c.u.mulatively the only causes of social change we can directly observe. Societies of men are just like individuals, in that both at any given moment offer ambiguous potentialities of development.

Whether a young man enters business or the ministry may depend on a decision which has to be made before a certain day. He takes the place offered in the counting-house, and is _committed_. Little by little, the habits, the knowledges, of the other career, which once lay so near, cease to be reckoned even among his possibilities. At first, he may sometimes doubt whether the self he murdered in that decisive hour might not have been the better of the two; but with the years such questions themselves expire, and the old alternative _ego_, once so vivid, fades into something less substantial than a dream. It is no otherwise with nations. They may be committed by kings and ministers to peace or war, by generals to victory or defeat, by prophets to this {228} religion or to that, by various geniuses to fame in art, science, or industry. A war is a true point of bifurcation of future possibilities. Whether it fail or succeed, its declaration must be the starting-point of new policies. Just so does a revolution, or any great civic precedent, become a deflecting influence, whose operations widen with the course of time. Communities obey their ideals; and an accidental success fixes an ideal, as an accidental failure blights it.

Would England have to-day the 'imperial' ideal which she now has, if a certain boy named Bob Clive had shot himself, as he tried to do, at Madras? Would she be the drifting raft she is now in European affairs[4] if a Frederic the Great had inherited her throne instead of a Victoria, and if Messrs. Bentham, Mill, Cobden, and Bright had all been born in Prussia? England has, no doubt, to-day precisely the same intrinsic value relatively to the other nations that she ever had.

There is no such fine acc.u.mulation of human material upon the globe.

But in England the material has lost effective form, while in Germany it has found it. Leaders give the form. Would England be crying forward and backward at once, as she does now, 'letting I will not wait upon I would,' wis.h.i.+ng to conquer but not to fight, if her ideal had in all these years been fixed by a succession of statesmen of supremely commanding personality, working in one direction? Certainly not. She would have espoused, for better or worse, either one course or another.

Had Bismarck died in his cradle, the Germans would still be satisfied with appearing to themselves as a race of spectacled _Gelehrten_ and political herbivora, and to the French as _ces bons_, or _ces naifs_, {229} _Allemands_. Bismarck's will showed them, to their own great astonishment, that they could play a far livelier game. The lesson will not be forgotten. Germany may have many vicissitudes, but they--

"will never do away, I ween, The marks of that which once hath been"--

of Bismarck's initiative, namely, from 1860 to 1873.

The fermentative influence of geniuses must be admitted as, at any rate, one factor in the changes that const.i.tute social evolution. The community _may_ evolve in many ways. The accidental presence of this or that ferment decides in which way it _shall_ evolve. Why, the very birds of the forest, the parrot, the mino, have the power of human speech, but never develop it of themselves; some one must be there to teach them. So with us individuals. Rembrandt must teach us to enjoy the struggle of light with darkness, Wagner to enjoy peculiar musical effects; d.i.c.kens gives a twist to our sentimentality, Artemus Ward to our humor; Emerson kindles a new moral light within us. But it is like Columbus's egg. "All can raise the flowers now, for all have got the seed." But if this be true of the individuals in the community, how can it be false of the community as a whole? If shown a certain way, a community may take it; if not, it will never find it. And the ways are to a large extent indeterminate in advance. A nation may obey either of many alternative impulses given by different men of genius, and still live and be prosperous, just as a man may enter either of many businesses. Only, the prosperities may differ in their type.