Part 2

I want particularly to insist upon this, that all this outer past--this non-historical past--is the product of a new and keener habit of inquiry, and no sort of revelation. It is simply due to a new and more critical way of looking at things. Our knowledge of the geological past, clear and definite as it has become, is of a different and lower order than the knowledge of our memory, and yet of a quite practicable and trustworthy order--a knowledge good enough to go upon; and if one were to speak of the private memory as the personal past, of the next wider area of knowledge as the traditional or historical past, then one might call all that great and inspiring background of remoter geological time the inductive past.

And this great discovery of the inductive past was got by the discussion and rediscussion and effective criticism of a number of existing facts, odd-shaped lumps of stone, streaks and bandings in quarries and cliffs, anatomical and developmental detail that had always been about in the world, that had been lying at the feet of mankind so long as mankind had existed, but that no one had ever dreamed before could supply any information at all, much more reveal such astounding and enlightening vistas. Looked at in a new way they became sources of dazzling and penetrating light. The remoter past lit up and became a picture. Considered as effects, compared and criticised, they yielded a clairvoyant vision of the history of interminable years.

And now, if it has been possible for men by picking out a number of suggestive and significant looking things in the present, by comparing them, criticising them, and discussing them, with a perpetual insistence upon "Why?" without any guiding tradition, and indeed in the teeth of established beliefs, to construct this amazing searchlight of inference into the remoter past, is it really, after all, such an extravagant and hopeless thing to suggest that, by seeking for operating causes instead of for fossils, and by criticising them as persistently and thoroughly as the geological record has been criticised, it may be possible to throw a searchlight of inference forward instead of backward, and to attain to a knowledge of coming things as clear, as universally convincing, and infinitely more important to mankind than the clear vision of the past that geology has opened to us during the nineteenth century?

Let us grant that anything to correspond with the memory, anything having the same relation to the future that memory has to the past, is out of the question. We cannot imagine, of course, that we can ever know any personal future to correspond with our personal past, or any traditional future to correspond with our traditional past; but the possibility of an inductive future to correspond with that great inductive past of geology and archæology is an altogether different thing.

I must confess that I believe quite firmly that an inductive knowledge of a great number of things in the future is becoming a human possibility. I believe that the time is drawing near when it will be possible to suggest a systematic exploration of the future. And you must not judge the practicability of this enterprise by the failures of the past. So far nothing has been attempted, so far no first-class mind has ever focused itself upon these issues; but suppose the laws of social and political development, for example, were given as many brains, were given as much attention, criticism, and discussion as we have given to the laws of chemical combination during the last fifty years, what might we not expect?

To the popular mind of to-day there is something very difficult in such a suggestion, soberly made. But here, in this institution (the Royal Institution of London) which has watched for a whole century over the splendid adolescence of science, and where the spirit of science is surely understood, you will know that as a matter of fact prophecy has always been inseparably associated with the idea of scientific research.

The popular idea of scientific investigation is a vehement, aimless collection of little facts, collected as a bower bird collects shells and pebbles, in methodical little rows, and out of this process, in some manner unknown to the popular mind, certain conjuring tricks--the celebrated "wonders of science"--in a sort of accidental way emerge. The popular conception of all discovery is accident. But you will know that the essential thing in the scientific process is not the collection of facts, but the analysis of facts. Facts are the raw material and not the substance of science. It is analysis that has given us all ordered knowledge, and you know that the aim and the test and the justification of the scientific process is not a marketable conjuring trick, but prophecy. Until a scientific theory yields confident forecasts you know it is unsound and tentative; it is mere theorizing, as evanescent as art talk or the phantoms politicians talk about. The splendid body of gravitational astronomy, for example, establishes itself upon the certain forecast of stellar movements, and you would absolutely refuse to believe its amazing assertions if it were not for these same unerring forecasts. The whole body of medical science aims, and claims the ability, to diagnose. Meteorology constantly and persistently aims at prophecy, and it will never stand in a place of honor until it can certainly foretell. The chemist forecasts elements before he meets them--it is very properly his boast--and the splendid manner in which the mind of Clerk Maxwell reached in front of all experiments and foretold those things that Marconi has materialized is familiar to us all.

All applied mathematics resolves into computation to foretell things which otherwise can only be determined by trial. Even in so unscientific a science as economics there have been forecasts. And if I am right in saying that science aims at prophecy, and if the specialist in each science is in fact doing his best now to prophesy within the limits of his field, what is there to stand in the way of our building up this growing body of forecast into an ordered picture of the future that will be just as certain, just as strictly science, and perhaps just as detailed as the picture that has been built up within the last hundred years of the geological past? Well, so far and until we bring the prophecy down to the affairs of man and his children, it is just as possible to carry induction forward as back; it is just as simple and sure to work out the changing orbit of the earth in the future until the tidal drag hauls one unchanging face at last toward the sun as it is to work back to its blazing and molten past. Until man comes in, the inductive future is as real and convincing as the inductive past. But inorganic forces are the smaller part and the minor interest in this concern. Directly man becomes a factor the nature of the problem changes, and our whole present interest centers on the question whether man is, indeed, individually and collectively incalculable, a new element which entirely alters the nature of our inquiry and stamps it at once as vain and hopeless, or whether his presence complicates, but does not alter, the essential nature of the induction. How far may we hope to get trustworthy inductions about the future of man?

Well, I think, on the whole, we are inclined to underrate our chance of certainties in the future, just as I think we are inclined to be too credulous about the historical past. The vividness of our personal memories, which are the very essence of reality to us, throws a glamor of conviction over tradition and past inductions. But the personal future must in the very nature of things be hidden from us so long as time endures, and this black ignorance at our very feet--this black shadow that corresponds to the brightness of our memories behind us--throws a glamor of uncertainty and unreality over all the future. We are continually surprising ourselves by our own will or want of will; the individualities about us are continually producing the unexpected, and it is very natural to reason that as we can never be precisely sure before the time comes what we are going to do and feel, and if we can never count with absolute certainty upon the acts and happenings even of our most intimate friends, how much the more impossible is it to anticipate the behavior in any direction of states and communities.

In reply to which I would advance the suggestion that an increase in the number of human beings considered may positively simplify the case instead of complicating it; that as the individuals increase in number they begin to average out. Let me illustrate this point by a comparison. Angular pit-sand has grains of the most varied shapes. Examined microscopically, you will find all sorts of angles and outlines and variations. Before you look you can say of no particular grain what its outline will be. And if you shoot a load of such sand from a cart you cannot foretell with any certainty where any particular grain will be in the heap that you make; but you can tell--you can tell pretty definitely--the form of the heap as a whole. And further, if you pass that sand through a series of shoots and finally drop it some distance to the ground, you will be able to foretell that grains of a certain sort of form and size will for the most part be found in one part of the heap and grains of another sort of form and size will be found in another part of the heap. In such a case, you see, the thing as a whole may be simpler than its component parts, and this I submit is also the case in many human affairs. So that because the individual future eludes us completely that is no reason why we should not aspire to, and discover and use, safe and serviceable, generalizations upon countless important issues in the human destiny.

But there is a very grave and important-looking difference between a load of sand and a multitude of human beings, and this I must face and examine. Our thoughts and wills and emotions are contagious. An exceptional sort of sand grain, a sand grain that was exceptionally big and heavy, for example, exerts no influence worth considering upon any other of the sand grains in the load. They will fall and roll and heap themselves just the same whether that exceptional grain is with them or not; but an exceptional man comes into the world, a Cæsar or a Napoleon or a Peter the Hermit, and he appears to persuade and convince and compel and take entire possession of the sand heap--I mean the community--and to twist and alter its destinies to an almost unlimited extent. And if this is indeed the case, it reduces our project of an inductive knowledge of the future to very small limits. To hope to foretell the birth and coming of men of exceptional force and genius is to hope incredibly, and if, indeed, such exceptional men do as much as they seem to do in warping the path of humanity, our utmost prophetic limit in human affairs is a conditional sort of prophecy. If people do so and so, we can say, then such and such results will follow, and we must admit that that is our limit.

But everybody does not believe in the importance of the leading man. There are those who will say that the whole world is different by reason of Napoleon. There are those who will say that the world of to-day would be very much as it is now if Napoleon had never been born. Other men would have arisen to make Napoleon's conquests and codify the law, redistribute the worn-out boundaries of Europe and achieve all those changes which we so readily ascribe to Napoleon's will alone. There are those who believe entirely in the individual man and those who believe entirely in the forces behind the individual man, and for my own part I must confess myself a rather extreme case of the latter kind. I must confess I believe that if by some juggling with space and time Julius Cæsar, Napoleon, Edward IV., William the Conqueror, Lord Rosebery, and Robert Burns had all been changed at birth it would not have produced any serious dislocation of the course of destiny. I believe that these great men of ours are no more than images and symbols and instruments taken, as it were, haphazard by the incessant and consistent forces behind them; they are the pen-nibs Fate has used for her writing, the diamonds upon the drill that pierces through the rock. And the more one inclines to this trust in forces the more one will believe in the possibility of a reasoned inductive view of the future that will serve us in politics, in morals, in social contrivances, and in a thousand spacious ways. And even those who take the most extreme and personal and melodramatic view of the ways of human destiny, who see life as a tissue of fairy godmother births and accidental meetings and promises and jealousies, will, I suppose, admit there comes a limit to these things--that at last personality dies away and the greater forces come to their own. The great man, however great he be, cannot set back the whole scheme of things; what he does in right and reason will remain, and what he does against the greater creative forces will perish. We cannot foresee him; let us grant that. His personal difference, the splendor of his effect, his dramatic arrangement of events will be his own--in other words, we cannot estimate for accidents and accelerations and delays; but if only we throw our web of generalization wide enough, if only we spin our rope of induction strong enough, the final result of the great man, his ultimate surviving consequences, will come within our net.

Such, then, is the sort of knowledge of the future that I believe is attainable and worth attaining. I believe that the deliberate direction of historical study and of economic and social study toward the future and an increasing reference, a deliberate and courageous reference, to the future in moral and religious discussion, would be enormously stimulating and enormously profitable to our intellectual life. I have done my best to suggest to you that such an enterprise is now a serious and practicable undertaking. But at the risk of repetition I would call your attention to the essential difference that must always hold between our attainable knowledge of the future and our existing knowledge of the past. The portion of the past that is brightest and most real to each of us is the individual past--the personal memory. The portion of the future that must remain darkest and least accessible is the individual future. Scientific prophecy will not be fortune-telling, whatever else it may be. Those excellent people who cast horoscopes, those illegal fashionable palm-reading ladies who abound so much to-day, in whom nobody is so foolish as to believe, and to whom everybody is foolish enough to go, need fear no competition from the scientific prophets. The knowledge of the future we may hope to gain will be general and not individual; it will be no sort of knowledge that will either hamper us in the exercise of our individual free will or relieve us of our personal responsibility.

And now, how far is it possible at the present time to speculate on the particular outline the future will assume when it is investigated in this way?

It is interesting, before we answer that question, to take into account the speculations of a certain sect and culture of people who already, before the middle of last century, had set their faces toward the future as the justifying explanation of the present. These were the positivists, whose position is still most eloquently maintained and displayed by Mr. Frederic Harrison, in spite of the great expansion of the human outlook that has occurred since Comte.

If you read Mr. Harrison, and if you are also, as I presume your presence here indicates, saturated with that new wine of more spacious knowledge that has been given the world during the last fifty years, you will have been greatly impressed by the peculiar limitations of the positivist conception of the future. So far as I can gather, Comte was, for all practical purposes, totally ignorant of that remoter past outside the past that is known to us by history, or if he was not totally ignorant of its existence, he was, and conscientiously remained, ignorant of its relevancy to the history of humanity. In the narrow and limited past he recognized men had always been like the men of to-day; in the future he could not imagine that they would be anything more than men like the men of to-day. He perceived, as we all perceive, that the old social order was breaking up, and after a richly suggestive and incomplete analysis of the forces that were breaking it up he set himself to plan a new static social order to replace it. If you will read Comte, or, what is much easier and pleasanter, if you will read Mr. Frederic Harrison, you will find this conception constantly apparent--that there was once a stable condition of society with humanity, so to speak, sitting down in an orderly and respectable manner; that humanity has been stirred up and is on the move, and that finally it will sit down again on a higher plane, and for good and all, cultured and happy, in the reorganized positivist state. And since he could see nothing beyond man in the future, there, in that millennial fashion, Comte had to end. Since he could imagine nothing higher than man, he had to assert that humanity, and particularly the future of humanity, was the highest of all conceivable things. All that was perfectly comprehensible in a thinker of the first half of the nineteenth century. But we of the early twentieth, and particularly that growing majority of us who have been born since the Origin of Species was written, have no excuse for any such limited vision. Our imaginations have been trained upon a past in which the past that Comte knew is scarcely more than the concluding moment. We perceive that man, and all the world of men, is no more than the present phase of a development so great and splendid that beside this vision epics jingle like nursery rhymes, and all the exploits of humanity shrivel to the proportion of castles in the sand. We look back through countless millions of years and see the will to live struggling out of the intertidal slime, struggling from shape to shape and from power to power, crawling and then walking confidently upon the land, struggling generation after generation to master the air, creeping down into the darkness of the deep; we see it turn upon itself in rage and hunger and reshape itself anew; we watch it draw nearer and more akin to us, expanding, elaborating itself, pursuing its relentless, inconceivable purpose, until at last it reaches us and its being beats through our brains and arteries, throbs and thunders in our battleships, roars through our cities, sings in our music, and flowers in our art. And when, from that retrospect, we turn again toward the future, surely any thought of finality, any millennial settlement of cultured persons, has vanished from our minds.

This fact that man is not final is the great unmanageable, disturbing fact that arises upon us in the scientific discovery of the future, and to my mind, at any rate, the question what is to come after man is the most persistently fascinating and the most insoluble question in the whole world.

Of course we have no answer. Such imaginations as we have refuse to rise to the task.

But for the nearer future, while man is still man, there are a few general statements that seem to grow more certain. It seems to be pretty generally believed to-day that our dense populations are in the opening phase of a process of diffusion and aeration. It seems pretty inevitable also that at least the mass of white population in the world will be forced some way up the scale of education and personal efficiency in the next two or three decades. It is not difficult to collect reasons for supposing--and such reasons have been collected--that in the near future, in a couple of hundred years, as one rash optimist has written, or in a thousand or so, humanity will be definitely and conscientiously organizing itself as a great world state--a great world state that will purge from itself much that is mean, much that is bestial, and much that makes for individual dullness and dreariness, grayness and wretchedness in the world of to-day; and although we know that there is nothing final in that world state, although we see it only as something to be reached and passed, although we are sure there will be no such sitting down to restore and perfect a culture as the positivists foretell, yet few people can persuade themselves to see anything beyond that except in the vaguest and most general terms. That world state of more vivid, beautiful, and eventful people is, so to speak, on the brow of the hill, and we cannot see over, though some of us can imagine great uplands beyond and something, something that glitters elusively, taking first one form and then another, through the haze. We can see no detail, we can see nothing definable, and it is simply, I know, the sanguine necessity of our minds that makes us believe those uplands of the future are still more gracious and splendid than we can either hope or imagine. But of things that can be demonstrated we have none.

Yet I suppose most of us entertain certain necessary persuasions, without which a moral life in this world is neither a reasonable nor a possible thing. All this paper is built finally upon certain negative beliefs that are incapable of scientific establishment. Our lives and powers are limited, our scope in space and time is limited, and it is not unreasonable that for fundamental beliefs we must go outside the sphere of reason and set our feet upon faith. Implicit in all such speculations as this is a very definite and quite arbitrary belief, and that belief is that neither humanity nor in truth any individual human being is living its life in vain. And it is entirely by an act of faith that we must rule out of our forecasts certain possibilities, certain things that one may consider improbable and against the chances, but that no one upon scientific grounds can call impossible.