ship of the land does not exclude this." It is It is very difficult from the point of to separate house and garden, especially view of considering the pleasures of life. A garden furnishes the opportunity for endless improvements, many of which cannot be separated from the idea of individual property. The concessions which collectivists have been compelled to make show conclusively the importance of private property. Notwithstanding such modifications, many voices have been raised against the prospect of the socialisation of the means of production and the concomitant limitations of individual enterprise. The great English philosopher, Herbert Spencer,1 against whom narrowness of view or conservatism could be urged, energetically attacked collectivist doctrines as tending to reduce human individuality to a dead level. By a series of cogent instances, he showed the evil results of the best intentioned efforts to equalise opportunities and to abolish poverty. He foretold that slavery would be the real outcome if the State interfered too much in spheres that ought to be left to individual enterprise. He believed that the institution of a collectivist State would bring great dangers. Nietzsche has attacked socialism with his customary exaggeration. "Socialism," he wrote, "is the fanatical younger brother of dying despotism, whose goods he wishes to inherit; his efforts are, in the deepest sense of the word, reactionary. He wishes a wealth of power in the State greater than despotism ever enjoyed, but he goes 1 "The Coming Slavery" in Man versus the State, 1888, p. 18. 2 Human, too Human. French translation, 1899, pp. 405-407. A German critic has reproached me for my ignorance of Nietzsche's works. I have read several of them, but the mixture of genius and madness in them makes them difficult to use. In this connection Moebius' volume, Ueber das Pathologische bei Nietzsche (Wiesbaden, 1902), is of interest. beyond all the past inasmuch as he strives absolutely to stifle the individual; for him the individual is a useless efflorescence of nature to be tamed into a useful organ of the community." Further, Further, "Socialism at least teaches brutally and convincingly the danger of concentrating power in the State, for it is a covert attack on the State itself. When its harsh voice raises the war-cry 'Let the State control as much as possible,' the cry will at first become louder; but soon another phrase will grow equally clamant, 'Let the State control as little as possible."" It is most probable that no shade of socialism will be able to solve the problem of social life with a sufficient respect for the maintenance of individual liberty. None the less the progress of human knowledge will inevitably bring about a great levelling of human fortunes. Intellectual culture will lead men to give up many things that are superfluous or even harmful, and that are still thought indispensable by most people. The conceptions that the greatest good fortune consists in the complete evolution of the normal cycle of human life and that this goal can be reached most easily by plain and sober habits will convince men of the folly of much of the luxury that now shortens human existence. Whilst the rich will choose a simpler mode of life and the poor will be able to live better, none the less, private property, acquired or inherited, may be maintained. Evolution must be gradual and much effort and new knowledge is required. Sociology, a new-born science, must learn of biology, her older sister. Biology teaches us that in proportion that the organisation becomes more complex, the consciousness of individuality develops, until a point is reached at which individuality cannot be sacrificed to the community. Amongst low creatures such as Myxomycetes and Siphonophora, the individuals disappear wholly or almost wholly in the community; but the sacrifice is small, as in these creatures the consciousness of individuality has not appeared. Social insects are in a stage intermediate between that of the lower animals and man. It is only in man that the individual has definitely acquired consciousness, and for that reason a satisfactory social organisation cannot sacrifice it on pretext of the common good. To this conclusion the study of the social evolution of living beings leads me. It is plain that the study of human individuality is a necessary step in the organisation of the social life of human beings. PART VII PESSIMISM AND OPTIMISM I PREVALENCE OF PESSIMISM Oriental origin of pessimism-Pessimistic poets-Byron- In the attempt to formulate a pessimistic theory of human nature, we are naturally led to ask why it is that so many famous men have come to a purely pessimistic conception of human life. Pessimism, although it has been most prominent in modern times, is extremely old. Everyone knows the pessimistic wail of Ecclesiastes, written nearly ten centuries before our era: "Vanity of Vanities, all is vanity." Solomon, the supposed author, states that he "hated life, because the work that is wrought under the sun is grievous unto me, for all is vanity and vexation of spirit" (Eccl. ii., 17). Buddha raised pessimisim to the rank of a doctrine. All life seemed to him sorrow. "Birth is sorrow, old age is sorrow, disease is sorrow, union with one whom we do not love is sorrow, separation from one whom we love is sorrow, not to gratify desire is sorrow, in short, our five bonds with the things of the earth are sorrow." This Buddhistic 1 Quoted by Oldenberg, Le Bouddha, French translation, Paris, 1894, p. 214. pessimism has been the source of most of the modern pessimistic theories. Pessimism arose in the East and was much in vogue in India even apart from Buddhism. In the poems known under the name of Bhartrihari, and dating from the beginning of the Christian era, human life has been commiserated in the following fashion. "One hundred years are the limit of the life of man; night takes half of them, half of the other half is childhood and old age, the rest is filled with diseases, with separations and the misfortunes that come from them, with working for others and with wasting one's time. Where can happiness be found in an existence most like to the bubbles in broken water?" "Man's health is destroyed by every kind of care and disease. When fortune comes to him, evil follows as if by an open door. Death takes all human beings, one after the other, and they can offer no resistance to their fate. What is there assured amongst all that the mighty Brahma has created? Pessimistic theories spread from the Asiatic East to Egypt and Europe. Three centuries before the Christian era, there arose the philosophy of Hegesias, which maintained that experience was generally deceptive and that enjoyment was quickly followed by satiety and disgust. According to him, the sum of pain surpassed the sum of pleasure in life, so that happiness was unattainable, and in reality never existed. It was vain to seek pleasure and happiness, as these could not be realised. It was better to try to be indifferent, dulling feeling and desire. In fact, life was no better than death, and it was often preferable to end it by suicide. Hegesias was called Pisithanatos, the adviser of death. "Listeners thronged around him, his doctrine. spread rapidly, and his disciples, persuaded by his voice, 1. P. Régnaud, "Le pessimisme brahmanique," in Annales du Musée Guimet, 1880, vol. i, pp. 110-111. |