CHAPTER IV

SCIENTIFIC ASPECT OF SOCIALISM

Herbert Spencer has contributed more than any other modern writer to emphasize the effect of environment upon life, whether vegetable, animal, or human; yet, singularly enough, in applying his scientific conclusions to sociology, he entirely failed to take account of the essential difference which exists between natural environment and human environment; between the effect of evolution upon life prior to the advent of man, and its effect upon life subsequent to the advent of man. He applied to human development the laws of evolution which he found working prior to man, though man has reversed the natural process of development so that evolution, under the environment created by man, is taking and must continue to take a direction entirely opposite to that which it took under the dominion of Nature alone. Into what errors Mr. Spencer was led by his failure to recognize the difference between human and animal evolution may be gathered from the fact that he denounced governmental effort to prevent disease as "sanitary dictation";[198] he denounced also municipal ownership of gas and water, the building by the state of houses for the poor, free libraries, free local museums, free education, and generally all that he includes in the expression "coercive philanthropy."[199]

He assumed that the predatory system which he saw prevailing in the domain of Nature must prevail also in the domain of Man; and thus became an apostle of _laissez faire_ and of the competitive system. As such he advocated the utmost limitation of state interference and opposed the Socialistic trend of modern legislation on the ground that man is, as it were, doomed to perfection by the principles of evolution, and that any effort of his to modify evolution can only result in retarding it. He was led by the analogy between society and organism into the theory that human institutions must be allowed to grow as organisms _grow_, and that efforts on the part of man to construct his own institutions produce more evil than good.

Mr. Huxley demolished the whole sociological structure which Herbert Spencer built up on these errors in three essays, to which the reader is referred.[200] The subject is also fully treated in the first volume of "Government or Human Evolution."[201] The effort will be made here to condense the argument and conclusions therein drawn by a short study of environment--natural and human--with a view to demonstrating the control which man has acquired over his environment and thereby over his ultimate destiny. This leads to a study of the effect of the competitive and cooperative systems on type respectively, how far society is a growth and how far a construction, and how far human nature can be modified by the conscious, deliberate purpose of Man; all this to demonstrate that human happiness can be best attained by substituting cooperation for competition to the extent necessary to put an end to the evils resulting from the competition of to-day, without for that reason eliminating wholesome competition altogether.

There are two kinds of environment: the environment we find in Nature, and the environment made by Man.

We shall study first the environment of Nature, and begin by distinguishing therein two systems: the competitive, or so-called struggle for life; and the cooperative or community system; confining ourselves to facts observed in Nature prior to or outside of the intervention of Man.

Sec. 1. THE NATURAL ENVIRONMENT

(_a_) _The Struggle for Life, or the Competitive System_

Beasts of the field are necessary products of their environment.

The study of the crust of the earth reveals that upon the central mass there have been laid layer upon layer of sand, clay, and limestone by successive seas, which have successively rested on now buried continents. Nearly every layer contains fragments of shell, scale, or bone belonging to the beasts that have succeeded to one another upon the earth during millions of years.

These layers of sand, clay, and limestone are the leaves of a gigantic book, the earliest of which are burned by fire, the next scarred by it, and the most recent illustrated by pictures so vivid that we can read the story there of the development of Man from the lowest of all forms of life.

The rocks are charts painted by the hand of Nature herself.

In these charts we read the story of Evolution. We learn the geography of the world millions of years before the age of history; we know that this land upon which we live has not only once, but often been sunk beneath a deep sea; that during the earliest period of which there is any record unburned, there was no living thing more highly organized than a crab; not a fish nor any animal possessing the backbone that distinguishes the vertebrates to which Man belongs from the invertebrates to which belong the lowest kinds of living thing. We know that later the whole face of the world was changed, and then followed a warm period called Carboniferous, and that just before and during this Carboniferous period there slowly developed fish possessing the backbone that marks one of the great strides in animal development. But at this time we see no trace of the four-footed mammalia which immediately preceded Man.

In the marshes in which forests grew and died during the Carboniferous period, there were piled, one upon another, layers of vegetation that hardened into coal; this coal sank slowly beneath a deepening sea. In this so-called cretaceous sea were deposited, in its deepest parts, huge masses of chalk accumulated from countless shells; and upon its shores crept four-footed things resembling fish, as the seal and the sea-lion resemble them to-day, closely allied to them and clearly developed from them, as if fish stranded upon the shallows had used their fins for motion upon the banks, and out of fins made legs. And from the gigantic lizards of the cretaceous period we find in the overlying tertiary beds the infinite variety of four-legged animals which people our continents to-day.

All this knowledge, full of profound interest to the student of Man, comes from a study of the earth--Geology.

And next comes Zoology, telling how this amazing development of life from lower to higher forms proceeded. For centuries Man studied the living things on the earth, and added fact to fact till at last, a few years ago, Darwin, Wallace, and others demonstrated the law according to which this development takes place, the law of Evolution.

Briefly it is this:

All living things prior to the advent of Man tended to adapt themselves to their environment by the process known as the survival of the fit. Only those animals fit to survive, survived; all the rest perished. When there was a change of environment, as, for example, of climate, only those individuals survived that were capable of adapting themselves to this change.

The process by which animals adapt themselves to changes of environment is as follows:

There is in every new generation of animals an infinite variety; some differ enough from the rest to be called "sports." These differences are transmitted to future generations by heredity. Men have used these differences to create types of animals suited to their purpose. Thus by putting stallions built for speed to mares similarly built, Man has produced the race-horse. On the contrary, by putting stallions built for drawing loads to mares similarly built, Man has produced the cart-horse.

Before the advent of man this selection of types was made by the environment or by Nature, as the environment used to be called. Hence the expression, natural selection, is used to describe the process by which Nature or environment selects certain types for survival at the expense of the rest; the process by which animals that live in the desert gradually adapt themselves to endure great heat; and those that live near the Poles gradually adapt themselves to endure great cold.

The environment or Nature uses in this process of selection a very cruel but effectual device: A great many more living things are born into the world than the world can support. In the lower forms of life Nature is wastefully fertile; thousands of herrings' eggs are laid for one herring that grows to maturity. This amazing fertility of Nature results in a struggle for life which condemns the enormous majority of living things born into the world to an early death, but has the singular advantage of allowing only the types most fitted to the environment to survive. And this process of natural selection acting in an environment favorable to development from a lower to a higher type has gradually caused the lowest forms of life, which consist of a mere sac of so-called protoplasm, to develop organs especially adapted to accomplish specific things: a mouth to take in food; a stomach to digest it; bowels to assimilate it; a system of circulation--arms and legs; a nervous system; a brain; ears; a nose; eyes; until at last, in the order of creation as demonstrated in the great Book of the Rocks, and as confirmed by zoology and other sciences, Man has evolved out of the original protoplasmic sac.

Who created the first protoplasmic sac; why this cruel system was invented by which life was ordered to pass through millions of sacrificed and suffering bodies before it could emerge into the least imperfect form; why Man to-day must suffer still in the progress which he is destined to make from his present to a still higher form--these are queries which it is not given us yet to answer. But that this process has taken place at the cost of great agony and during millions of years, is a fact which no man who has studied the face of Nature can deny.

If we want to learn the art of happiness--for in spite of the process just described there is nevertheless an art of happiness--we must understand the processes of Nature. It is only by understanding the processes of Nature that we can ever hope to modify them.

And it is here that we come to the first great lesson we have to learn from a study of Evolution:

Man has already modified the processes of Nature in the past, and he can doubtless still further modify them in the time to come.

But before we undertake to study how far Man has modified, and may still modify, the cruel process of natural selection, there is another process observable in Nature to which we must direct our most earnest attention.

It is a common error to suppose that because Man has developed from a lower form of life through a process of struggle for survival that favors a few types at the expense of millions of other forms condemned by this struggle to suffering and death, therefore it is only by this same struggle that Man can hope to attain a higher form of development. This is the error that approves the competitive system and the resulting classification of men into a few rich and many poor. It is because the question as to the merits and demerits of the competitive system rests upon the principles of evolution, that it is indispensable for all who want to understand the competitive system also to understand the principles of evolution. For those who deny the force of competition altogether are as wrong as the millionaires who base their argument in favor of the competitive system upon the law of evolution.

We cannot neglect the argument drawn from the struggle for life involved in natural selection. Until we have shown that there is something better than this struggle that can be put in its place, we have left to the millionaires the vantage-ground, from which they can quiet the conscience of the world. Thousands of our fellow-creatures who are separated from us by the accident of wealth would come to our side were they not sincerely convinced that poverty, pauperism, and crime are necessary evils, belonging to the cosmic principles of evolution through which Man has attained his existing dominion, and through which he may hope, though not without infinite patience and agony, ultimately to reach a still higher station.

This error must be removed, and it can only be removed by sober argument. Temper will not do it; nor indignation; nor vituperation; nor hate. The plain facts, if properly marshalled, are sufficient to prove the error of the notion that competition is a necessary evil, and that society cannot exist without unlimited competition, and the poverty, pauperism, and crime that result therefrom. The first of these facts is that by the side of the competitive system just described, there is in Nature also a cooperative system almost as highly developed as the competitive system and destined eventually almost to take its place.

(_b_) _The Cooperative System_

We have seen that the struggle for life has had for effect to permit only those forms of life to survive that adapted themselves to the environment, and that when the environment was favorable to development, this tendency of the fit to survive at the expense of the less fit caused an evolution from lower to higher forms of life. The effect of this tendency in the higher forms of life has been to create two opposite types--the carnivores, who became more skilful in tracking game, and more powerful in destroying it; and the herbivores, the natural prey of the carnivores, who became more swift in escaping their pursuers. Now the herbivores, conscious of their weakness, early developed the instinct to herd for the purpose of common defence. The fierce carnivore, on the contrary, is prevented by his natural ferocity from herding. He tends to become solitary. Lions and tigers are solitary animals; whereas sheep, goats, horses, and cattle herd. This tendency to herd tends to develop in proportion as an animal is weak; so that it is in insects that we find the herding instinct most perfectly developed, and certain colonies of ants and bees present a picture of cooperation to which the attention of millionaires cannot be too strenuously directed.

Let it be said at the outset that these colonies are not offered as models for us to imitate. On the contrary there are many features in these colonies which we ought diligently to avoid. But just as there are features in the competitive system that are good and some that are atrociously bad, so there are features in the colony system that are bad and some that are altogether good. It will later on appear that _the essential privilege of Man is to be able to choose the good of both and eschew the bad_.

A beehive is a city of bees built by the entire community for its common use. This community consists for the most part of barren females who do all the hard work, and are therefore commonly called the workers; they build the comb, and add to it as the community enlarges; they attend on the queen bee--the only fertile female allowed to survive; they feed her, and act the part of midwife to her when she lays her eggs; they see to the hatching of the eggs, and by crowding about them provide them with the necessary temperature; when the eggs are hatched, the workers feed the young ones differently so as to produce a few fertile females to play the role of queen should the throne become vacant, a large number of males to be utilized when the nuptial hour arrives, and a larger number still of barren females to continue the work of the community; the workers collect honey from the flowers in the summer and store it away for common use during the cold season; they determine which of the fertile females is to be impregnated and become their queen; she is liberated on her wedding-day, and in a summer flight, pursued by the males, conceives. Then she returns to the comb, and is let loose upon the other fertile females in the comb, and watched as she stings her possible rivals to death one by one. Few males return from the nuptial flight; one only of them weds, and he perishes in the act; the others perish without wedding, or if they have strength to return to the comb, are despatched by the workers watching at the entrance to perform the execution.

It is impossible to conceive a more complete system of cooperation or communism than this, or one which so little conforms to our notions of justice or welfare. Indeed, it is probable that from a human point of view the tiger in the jungle attains a greater measure of happiness than any member of a bee community; for the workers seem to labor without reward; of the males only one weds, and he perishes in the act; and the queen herself is kept a close prisoner during her entire existence, save only during the brief ecstasy of the nuptial flight.

The lesson to be learned from insect communities seems then to be, not that cooperation in a natural environment results in the maximum of happiness, but merely that cooperation is as much a part of Nature's plan as competition, and that therefore the cooperative system is as available to man as the competitive. The problem before man is how to take the best of both systems, and eliminate the bad.

But there is a further lesson to be drawn from the singular customs that prevail in the hive and in the ants' nest:

In both, the entire energies of all seem concentrated upon two problems--the support of the community, and its perpetuation; and as these two problems are identically the same as those by which men are confronted, the systems adopted to solve them cannot but be of absorbing interest to Man.

Nature or environment follows two diverging lines in animal development. Along one line she seeks the perfection of the individual; along the other the perfection of the community. But the ideal of perfection presented by Nature is not Justice or Morality; it is _perpetuation_, for perpetuation is the prize offered to the most fit types in the struggle for survival. And there are obviously two ways in which types can succeed in this struggle--one by individual excellence, and another by sexual jealousy. And this sexual jealousy must be eliminated from a community if its members are to live in permanent harmony together. The scheme adopted by Nature in the beehive to eliminate sexual jealousy is radical and cruel, but effectual.

Obviously, the community system proceeds with reckless disregard of the individual; the destruction of all the fertile females save the single queen and of all the male sex; the singular fact that the sting cannot be used save at the cost of the life of the individual using it; the enforced chastity of the workers--all prove that Nature's plan for securing the welfare of the community is to sacrifice thereto the happiness and the lives of the individuals that constitute it.

Obviously, Man must find some better solution of this problem than ants and bees. How Man has at various periods attempted to solve it we shall study later. But before leaving natural environment, we have a lesson to learn from the moral qualities which the two lines of divergence have respectively developed--the qualities of the solitary carnivore and those of the communistic bee.

We may be helped by observing the habits of herding animals that are neither so fierce as the lion nor so servile as the ant. For although it has of late been the fashion to justify our existing capitalistic system by exaggerating the extent to which competition exists in Nature, careful study reveals that though competition does prevail between different species, it is the exception rather than the rule between individuals of the same species. Nature has proceeded along two lines of development: one of mutual struggle, and another of mutual aid. Thus we find even carnivora, such as the hyena and the wolf, herding for the purpose of the chase; even foxes and bears have been seen to herd; eagles, kites, and pelicans notoriously associate to this end. Practically all herbivora herd more or less permanently, the permanence of the herd depending apparently upon the mildness or the ferocity of the sexual instinct. In the case of the elk, the stag, the bull, and the horse, that fight for the female, and prevent the weak from perpetuating the race, the herd breaks up into groups during the rutting season; whereas, in the case of apes and monkeys that herd, the herd remains permanent.

Too little is known about the sexual relations of such animals as herd permanently for any certain conclusions to be drawn from them, but it can be said without fear of contradiction that Nature has succeeded best through the combination of strength, selfishness, and ferocity on the one hand, and that of intelligence, altruism,[202] and servility on the other; for it is the lion and the tiger that dominate the jungles of Asia; in Africa and South America it is the white ant.

These considerations lead us to conclusions of great importance, for they enable us to trace the development of certain habits or instincts, which, when we find them developed in Man, become lifted into virtues or vices according to their nature and intensity. Thus solitude imposes upon solitary animals habits of selfishness and self-reliance; the tiger has no one to look to but himself for the satisfaction of the two great animal needs--food and self-perpetuation; he is the Ishmaelite of the animal kingdom; his hand is against everyone and everyone's hand is against him. Whereas, community life imposes upon the ant habits of docility and altruism; she works not for herself, but for her neighbors; she is a natural slave, but a slave to a useful end--the common weal of all.

To sum up: Natural environment has operated on animal life through the principle of evolution or survival of the fittest in such a manner as to develop physical organs and instinctive habits, both of which seem to be necessary results. These physical organs and instinctive habits depend for their nature and excellence upon two parallel systems:

According to one, the struggle for life has taken place not only between one species and another, but also between individuals of the same species; this has resulted in individual excellence, as in the case of the lion and the tiger; and has developed habits of selfishness, self-reliance and ferocity. According to the other, the struggle for life has taken place mainly between one group and another, and hardly at all between individuals of the same group, but both the lives and the happiness of the individual are recklessly sacrificed to it; this has resulted in collective excellence at the expense of the individual; and has developed habits of docility and altruism.

In the former, or competitive system, there is the greatest individual freedom of action and the greatest individual satisfaction of animal propensities, but there is the greatest individual risk, the few survive at the expense of the many, and there is little or no social satisfaction.

In the latter, or cooperative system, there is less individual freedom, less satisfaction of animal propensities (indeed, sexual appetite is left unsatisfied for all except one individual of each sex, and at the expense of personal liberty for the female and for the male of life itself), but there is least individual risk for the workers, and most social satisfaction.

Intermediate systems partake of both the competitive and cooperative plan, none of the intermediate systems, however, leading to supremacy, and some of them resulting in degeneracy.

Such are the results of the unconscious action of natural environment on living things.

We are now in a position to study the actual and possible results of the conscious action of an artificial environment on Man.

Sec. 2. HUMAN ENVIRONMENT

Before studying the possible effects upon Man of an artificial environment, consciously and deliberately created by him with the definite purpose of attaining the maximum of human perfection and happiness, we must be clear as to the actual effects upon man of the artificial environment in which he finds himself. And first we must give its full value to the fact that the environment in which we live is in great part artificial, that it is the product not of Nature only, but also of Art.

We have seen that the lower animals, prior to the advent of Man, were the necessary product of the natural environment. We have now to study how Man has modified the face of the world, as regards them and himself, by the application thereto of Art.

The most obvious and striking change effected by Art on human life is in relation to climate.

There is geologic evidence that the forefathers of Man in what is called the Miocene Period, while not so intellectual as Man, were of a far higher type than any living ape; the head, for example, indicates a superior structure.[203] Now, the Miocene Period was exceptionally warm. The bones of the so-called troglodytes are found in the caves of the Dordogne with other vegetable and animal remains that indicate a tropical temperature. This was followed by the glacial epoch, which substituted for tropical conditions those now existing in the Arctic zone. The troglodyte had to choose between the alternatives; he had to flee to the tropics before the cold wave from the North, or to resist the cold by recourse to Art. It is probable that he did both; some did the one, and the rest the other; some fled to the tropics and degenerated there into the existing anthropoid apes; the rest invented weapons with which to slay fur-bearing animals, to strip them of their skins, and convert the skins into clothing; used the shelter furnished by natural caves, and eventually discovered the way to produce a flame. This last Promethean gift was probably the first of the great human inventions. When Man discovered how to produce and utilize fire he became superior to climate.

This discovery produced an amazing consequence; for it seems certain that our race made its first strides towards civilization in tropical countries; but that progress in the Arts, by enabling Man to inhabit colder and more bracing climates, permitted an increase in his power to resist not only climate, but all the other natural conditions hostile to his improvement; and so we find the Northern races gradually subduing those of the South, and demonstrating the great rule _that man's progress is secured, not by yielding to natural environment, but by resisting it_.

The key to human progress in the past, and the probable key to human progress in the future, is the faculty of Man to resist Nature; and this faculty is twofold. Intelligence is the more obvious of the two elements. But intelligence is not sufficient of itself. Intelligence must be coupled with the power of self-restraint. For although intelligence is the light which can guide men toward perfection, it is useless unless accompanied by the willingness and power to follow the light.

What avails it to the millionaire to know that he can by the intelligent use of his millions alleviate the misery of the poor, if he lacks the willingness and power to apply this knowledge?

What avails it to us to know that by substituting cooperation for competition in the production of the necessaries of life, poverty can be annihilated, if we have not the willingness and the power to effect the substitution?

What avails it to a drunkard to know that drink is the cause of his misery, if he has not the power to refuse it?

In man's struggle with climate, intelligence seems to play the principal role, but there is also a spirit of resistance, in strong contrast with submission that characterizes the lower animals. In other arenas the power of self-control plays a still more conspicuous part. There is probably no institution in which man differs more from the lower animals than in that of marriage; and none more characterized by self-control. If we compare the promiscuous intercourse that prevails between the sexes in troops of apes, with the fidelity that characterizes the highest types of marriage in our most highly civilized communities, we cannot but be struck, not only with the enormous gap between the two, but with the dominant role played in development from the lower to the higher type by the power of self-control. The passionate propensity that condemns the fiercer carnivora to solitude, and reduces even the docile bee to a wholesale massacre of one of the two sexes, has been so controlled in our civilization that we find men and women not only living in the closest proximity without violating the marriage vow, but even consecrating themselves to life-long chastity out of respect for a religious scruple.

Man has attained this result through the training of children by parents in the family, of youth by masters in schools, and of adults each by himself in the world at large.

Perhaps the most precious result of the institution of marriage is the education furnished by the family which results from marriage. In Greek life this education was the kernel of Greek religion. Every family worshipped its own gods, and these gods were the shades of its ancestors. Almost every duty in life resolved itself into a duty to these shades; the duty to marry was but to ensure offspring who would continue to minister to the deceased; the duty of chastity, and indeed of morality in general, resolved itself into a duty to keep inviolable the sacred flame upon the hearth.

The two virtues peculiarly stimulated by Greek religion were courage in man and chastity in woman; these singularly correspond to the qualities that characterize solitary carnivora--ferocity in the male and compulsory fidelity in the female. They are the virtues that attend individualism, and individualism so impregnated Greek civilization that it prevented the Greek cities from ever combining into a Greek nation, and ultimately left them a prey to the invader. And those two individualistic virtues--courage and chastity--became still more emphasized under the Roman rule in the soldier and the vestal.

Christianity introduced a new element into civilized life; Christ deprecated exhibitions of courage by inculcating humility; He tempered the fierce demand for fidelity by bidding "him who was without sin cast the first stone at her." The virtue He taught above all was the virtue of Love; not love in the sense of natural affection, but love in the sense of sacrifice; not love confined to the family, but love extended from the family to the neighbor: "Love your neighbor as yourself." And so under the dispensation of Christ all men, being the children of a common Father, became as brothers one to another; the early Christians carrying out this theory into practical life, abandoned the acquisition of private wealth and brought all their earnings into a common stock, giving to everyone according to his need.

Unfortunately, the prosperity of the Church under Constantine converted it into a political machine as unconscionable in its methods, and as effectual in results, as the so-called rings which govern many cities to-day. The Church forgot the virtues which it was instituted to teach; and our Western civilization has ever since been distracting us by encouraging the fighting virtues of the Roman soldier on the one hand, and the altogether inconsistent humility of the Christian saint on the other.

But men and women cannot live close to one another for centuries, without having social virtues forced upon them; and while the competitive system which prevails in our industrial and international relations has stimulated the fighting qualities in us, the teaching of Christ has preserved in our hearts ideas of happiness which have more or less unconsciously created a tendency to replace competition by cooperation wherever possible.

The joint effect of Roman and Christian rules of conduct has been to substitute for the qualities that we observe in Nature--the lust and ferocity of the carnivore and the servility of the ant--new qualities altogether different, and in some respects almost opposite. For lust has been replaced by a conception of the conjugal relation which converts marriage into a sacrament; ferocity has yielded to the courage of the medieval knight and the modern gentleman; servility tends to disappear and be replaced by respect for laws; and fear has been lifted by religion into reverence--"The fear of God is the beginning of wisdom."

The fact that these virtues are held up to us as desirable and that we are trained to conform thereto, is of dominating importance in considering the character of human environment; and were there nothing in human institutions to render the universal practice of these virtues impossible, we should assuredly enjoy the happiness that must result therefrom.

Unfortunately there are two reasons why we cannot practice these virtues though we would:

We are divided into nations, each striving against all the rest to secure for its citizens the largest possible share of the good things of this world. Every nation is composed of individuals or families, each engaged in a similar strife.

The first, the international conflict, gives rise to a peculiar virtue called patriotism, which, in so far as it teaches a man to love the country to which he belongs, and the people amongst whom he lives, is altogether good, but in so far as it teaches him to hate and occasionally slay those of other nations is altogether bad.

The second, the intranational conflict, gives rise to a quality which, though not recognized as a virtue, should, if measured by the rewards it receives, be assuredly regarded as the greatest of all--acquisitiveness; for the fortunate few who possess this quality gather unto themselves all the good things in the world at the expense of all the rest.

Let us briefly study each of these formidable obstacles to virtue and happiness:

As regards the international conflict, the world is so large, and is peopled by races of men so different, that it would be quite impossible to include them all under the same government. The Red Indian is incapable of adopting our civilization; he would rather die. The Chinese has a conception of government so different from ours that he has no word in his language for patriotism. The Oriental, who has occupied the Danubian provinces for five centuries, is still so foreign to us that he cannot live amongst Christians except either as a conqueror in Turkey or a subject in Hindoostan.

So long as these differences exist, there must be separate nations; and the smoke of international conflict must occasionally burst into a flame.

Nevertheless, even to-day human effort can do much to diminish occasions for war; witness the Tribunal of The Hague and the daily multiplying treaties of arbitration; witness, too, the gradual extension of solidarity between workingmen beyond national frontiers and the growing disposition to organize regardless of them.

As regards the intranational conflict--between individuals belonging to the same country--there is much more to be said, for although the total elimination of occasions of conflict between citizens of the same nation may still be far off, there is serious reason to believe that a partial elimination of them is immediately possible, and may constitute the most practical of all political programs, and the most vital of all religious faiths. Indeed, a thorough understanding of the problem presented by this intranational conflict is so indispensable to its prosperous solution, that upon this understanding may be said to depend the question whether our civilization is to degenerate.

The intranational conflict is mainly concerned with the acquisition of wealth; and because this conflict has so far inordinately enriched a few and impoverished the mass, it is the fashion for us to rail against wealth.

But wealth is the necessary product of civilization, and like manure, it is a benefaction when lightly distributed over the right place, though a pest when heavily concentrated in the wrong. The wealthier a community is the happier it ought to be. It is not wealth itself which constitutes our grievance, but the method of its distribution.

Now the unequal distribution of wealth is mainly due to the system of private property under which the few who have the gift of money-making acquire large fortunes, while the many are left in comparative poverty and even want.

Under this system, every man, instead of working for all, is working only for himself, and he who has most acquisitiveness becomes master of those who have less, society being by this single quality divided into a series of classes or castes, at the top of which are a few millionaires, and at the bottom the large contingent that after a life of misery end their lives in the almshouse, the prison, or the lunatic asylum--a contingent that has been determined by carefully prepared statistics to constitute one-fifth of the entire population in the richest country in the world.[204]

Private property has played an essential role in the slow enfranchisement of the people. But just as the cocoon serves an essential purpose in protecting the worm during its slow development, but becomes a prison which the butterfly discards when it attains its final freedom, so private property may turn out to have already served its purpose if we can demonstrate ourselves so far developed as to be fit to cast it aside.

Let us recall what role private property plays in our human environment to-day:

It is the great stimulus which sets each one of us to work for himself, and by working for himself to accumulate wealth that contributes to the maintenance of all the rest. It furnishes (in theory) a method under which the man who works most effectually gets the highest reward.

Now, as it is essential in every community that every man should contribute to the maintenance of all, and as justice seems to demand that the workers should be rewarded according to results, it is claimed that private property solves the problem of production in a manner both effectual and just.

The competitive system, however, and the false notion of property to which the competitive system gives rise by setting every man to work for himself regardless of all the rest, prevents men from proceeding upon the far more economical plan of cooperation.

Sec. 3. THE EFFECT OF THE COMPETITIVE SYSTEM ON TYPE

We have seen that under the law of evolution type tends to adapt itself to environment. It must so adapt itself or perish. There is no escape from this iron law. If the climate change from warm to cold, animals must put on blubber or fur; if the climate change from cold to hot, they must throw off blubber or fur. Those who adapt themselves to the change survive; those who do not adapt themselves die.

So also, if in a given community the individual can secure the necessaries of life only on the condition of outdoing his neighbor, it is those who most successfully outdo their neighbors who prevail; those who are outdone sink deeper and deeper into poverty and ultimately join the irreclaimable fifth.

The effect, then, of the competitive system on type is to stimulate the qualities that go to make up acquisitiveness; selfishness and all the necessary results of selfishness--avarice, greed, envy, injustice, hardness of heart.

It would be by no means fair to maintain that no man can be successful in business who is not cursed with all these vices. On the contrary, some of our greatest philanthropists have been successful business men. But philanthropy sometimes results from the blessed principle of reaction, under which vice, when it gets bad enough, creates a revulsion against evil. Reaction, however, is the eddy in the stream; and it is the stream and not the eddy that in the end counts.

The main, the essential, the inevitable result of private property is to promote selfishness, for the competitive system creates an artificial environment to which the human type must tend to conform. This artificial environment not only promotes selfishness at large, but tends to degrade every institution which man has invented in his effort to advance. Among these institutions, the two which have sprung from the noblest instincts in man, and ought most to tend to his improvement, are Marriage and the Church. Yet both are demoralized by the competitive system.

In the state of nature, animals tend to improve through sexual selection. By sexual selection is meant the fight between males for the female, the result of which is that the strongest males are the ones that perpetuate the type.

In the artificial environment produced by private property, a very different process is at work. Marriage tends to be determined by wealth rather than fitness; and the wealthy tend to have few children or none; whereas it is found that in the unwealthy classes, the poorest have the most children. Well-to-do people protect themselves and their families from poverty by prudence, whereas, those who despair of escaping from poverty have no reason for refusing themselves what is often almost their only satisfaction; and the result is that while the houses of the rich tend to be desolate through childlessness, those of the poor are crowded with the offspring of despair.

The religious conception of Marriage that it is a sacrament has become practically obsolete; particularly in this so among the rich, whose daughters are annually offered for sale in the market of Mayfair as shamelessly as not long ago were Circassian girls in that of Istamboul.

The effect of private property on the Church is no less deplorable. It costs money to maintain a church; and the more splendidly a church is maintained the more money it costs. The priest has to live; bishops indeed have to live in a certain state. The Church, then, must have money. In some countries the Church secures money from the government, and is driven thereby into the questionable field of politics; in others, every individual church is thrown upon its own resources, and has either to make its services attractive by ritual, or to depend for its supplies upon one or two of the wealthy members of its congregation. It is not surprising, then, that under this subjection to wealth, Christians have abandoned the teaching of Christ, and forgotten that in early days they sold all and gave to the poor, contributed their earnings to a common stock, and resisted not evil but overcame evil with good.

Yet the Church has rendered, and is still rendering, a priceless service to man. Falter though she may, she has preserved for us the Gospel of Christ.

The blame rests not with the Church, but with the artificial environment which man has himself created, and to which he alone can put an end--the environment that appeals to the selfishness of man, and having made man selfish, insolently asserts that in no other environment can he be otherwise.

Man will be what his environment makes him.

If the environment stimulates selfishness, man will be selfish. If it stimulates unselfishness, he will be unselfish.

But man can by art so alter his environment that it will elicit the noble in man, instead of the base.

Let us now sum up the difference between human and natural evolution, and arrive at some conclusion regarding the part man has played, and may still play, in his own advancement.

Sec. 4. BRIEF RESTATEMENT

Before the advent of man animal life prospered or degenerated according as the natural environment was favorable to progress or degeneration. The process of evolution was necessarily unconscious and undeliberate.

With the advent of man a new force appeared upon the face of the world, the power to modify the environment so as to make it serve human needs, and accord with human intention.

Before the advent of man, selection was exercised by Nature or the natural environment; since the advent of man it is man who has selected and not Nature; animals dangerous and useless to man have almost disappeared except in museums; and only those that are useful to him are allowed to survive.

Climate is no longer paramount; man by the use of tools, clothing, architecture, and other arts, contrives to-day to live in climates which were once fatal to him.

By increase of knowledge man has acquired a control of the forces of Nature, which makes him now a master where he was once a slave.

By increase of self-restraint--and self-restraint involves the subjection of natural instincts--man has developed qualities which permit of social existence unknown in any other race.

Without having lost the self-reliance that characterizes the solitary carnivora, he has, by resisting Nature--by such artificial institutions as that of marriage, and the education which results from family relations--developed all the social virtues. Ferocity has been tempered; lust has been reduced to subjection; in the place of the one we now see courage; in the place of the other chastity; craft is growing into wisdom; fear into reverence. He has substituted for the standard of Nature the standard of Morality, and the substitution of the standard of Morality for the standard of Nature has permitted men and women to live in the same community safe from the ferocity that drives the larger carnivora to solitude, and from the massacre and mutilation which characterize such natural communities as those of bees.

When from this point of view we compare man with the lower animals, so immense is his progress that we are tempted to believe perfection within the reach of his attainment.

Two things, however, suffice to keep alive evil in man:

While at almost every point he has so moulded his own environment as to eliminate the vices that characterize the rest of the animal kingdom, in two respects the predatory system still prevails:

The international conflict keeps nations in perpetual competition with one another, and this periodically forces them to war; and the intranational conflict keeps individuals in perpetual conflict with one another, and stimulates all the vices which most interfere with human happiness.

The international conflict seems doomed to continue so long as man remains separated by racial antipathies and commercial interests. Efforts are being made to diminish occasions for war to the utmost possible, by bringing all races to recognize and aim at the same social ideal. But there would still remain ample occasion for war so long as men are kept in competition by conflicting commercial interests. The task first in importance and time, therefore, seems to be to eliminate as much as is advisable the commercial and industrial conflict, which has been already pointed out to be the great intranational obstacle to human perfection and happiness.

Now the intranational conflict has been seen to result from our industrial system. This, as at present organized, is an artificial creation of man; indispensable though it may have been to the gradual evolution of the race, it has always acted, and must always act to keep alive in man the very quality--selfishness--the elimination of which is most essential to the happiness of a community, and the absence of which particularly characterizes natural communities such as those ants and bees.

While, then, man has resisted and in great part subdued Nature in the physical world by science, and in a world which he has himself created--the moral world--by self-restraint, he has added to this artificial environment two institutions which tend to counterbalance the advantages already secured. These are national governments that create international conflict, and an industrial system that creates intranational conflict; and we are confronted with the problem whether these two hothouses of crime, hatred, selfishness and vice, can be dispensed with.

Science affords us the encouraging hope that they can. It points out that man has already suppressed many of the most merciless effects of the natural environment; that by virtue of the power through which he can in great part create and certainly modify his own environment, he may still further push on the work of civilization if he will but recognize that the real enemy to human happiness is hatred and the real friend to it solidarity; and if he will return to the Gospel of Christ, which economic conditions have so far compelled him to disregard.

Before closing the study of evolution it is proper to point out that we are now in a position to dispose of the contention that, because natural evolution proceeds upon the principle of the survival of the fittest, therefore human evolution must proceed upon the same lines. This is the argument that millionaires and individualists set up against those who believe in the possibility of diminishing human misery by reducing the occasions for human conflict.

It is totally false.

Man has demonstrated his ability to resist Nature and to progress along lines that are diametrically opposed to those of natural evolution. The whole fabric of human civilization is an answer to the millionaire's argument. The natural principle of the survival of the fittest is no longer at work. Man has put an end to it. The lion and the tiger no longer reign in the jungle nor the white ant in the Pampas. Man, alone, determines which animals shall live and which shall disappear. The weak in our own race no longer perish; mercy comes to their rescue. The strong are no longer the only ones to perpetuate the type; marriage protects the weak husband in his marital rights as well as the strong. Climate no longer determines survival; man has made himself master of climate, and indeed works most effectually to-day in latitudes which at an earlier stage were peopled only by savages.

At every point where man touches Nature he has reversed the natural process.

The unfit no longer perish, the fit no longer alone survive. Man is no longer the necessary result of the natural environment: _he makes his own environment_; and if he be wise enough he can so modify it as to modify himself with it. When, if ever, he so modifies it as to eliminate those elements in it which stimulate vice, then he will have realized the word of the Gospel, "Ye are Gods."

Sec. 5. CAN HUMAN NATURE BE CHANGED BY LAW?

It is currently urged and has become a sort of maxim that human nature cannot be changed by law. Not only is this quoted by the bourgeois in his argument against the Socialist, but even Henry George has fallen into this error. Indeed, it is this error that prevented Henry George from adopting Socialism and left him the distinguished founder of an inadequate philosophy. For the most superficial knowledge of history will suffice to demonstrate its untruth. Human nature has already been profoundly changed by law; by the institution of marriage, by education, by property. This has already been sufficiently discussed to make it unnecessary further to comment on it.[205] It does not, however, seem sufficient to point out the profound modification of human nature by law in the past in order to persuade the bourgeois that humanity can still further be modified by law in the future; for a thousand instances can be quoted of efforts to change human nature by law that have failed, and it is argued very illogically that because in many instances they have failed, they must always fail. Then, too, there remains in the minds of all influenced by Herbert Spencer, the profound error that society is an organism and must be allowed to grow; whereas on the contrary, a very little study demonstrates that society differs from an organism in essential points.[206]

No society can exist without some law of association. The law may be a natural one, as in the case of myxomycetes; or it may be an artificial one, as in the case of the United States constitution; or it may be both, as indeed is the case in every human society.

This law of association is called "government." Strictly speaking, in a political sense government means only that law of association which is promulgated and enforced by the supreme power of the state; but human society is controlled by a double system of laws--one written, whether in judicial decisions or in express statute, and the other not written, because it resides in the mass of the citizens under conditions which baffle description. This last is imperfectly rendered in the English word "custom," is more definitely expressed in the French word _moeurs_, and is admirably conveyed by Horace in the words

Quid leges sine moribus Vanae proficiunt?

The essential characteristic of custom is that, however controlling it may be in fact, it does not enjoy the sanction of legislative enactment or executive decree; indeed, it often arises out of opposition to law; as where in the Western states game laws remain unenforced, because public opinion supports the ranchman's defence of necessity; and sometimes again where, though a law be in itself proper, a community declines to avail itself of the law, as in the custom that discredited divorce in the early Roman Republic.

Now, the importance of this moral or sometimes immoral sense that makes custom independently of law, must not be underestimated--for it is in many respects superior to law for evil or for good; and it differs from law in the essential fact that it grows almost imperceptibly, whereas law, in the strict sense of the word, is the result of judicial decision or legislative enactment--both acts of deliberation--or so purporting to be. The question naturally arises then whether, in so far as society develops along the line of custom, it does not follow the process of growth rather than that of construction.

It is impossible to deny that custom and public opinion are in a continual state of change; the varying fortunes of political parties sufficiently testify to this; but how far these variations are in civilized communities due to unconscious growth and how far to conscious effort it is not easy to determine. Suffice it to point out that, while opposing forces such as egotism and philanthropy, do continually tend to mould opinion under conditions that baffle inquiry, there are conscious forces at work which are quite as powerful and could be made more so. Chief amongst these is education; and in the word "education" are included not our schools and universities alone, but all the educating influences of the day--the press, the stage, music, literature, and art. That all these are engaged in moulding public opinion--some in bringing popular government into contempt, some in relaxing public morals, some in holding up low ideals, some in indulging luxurious tastes, while they could be doing just the opposite of all these things--there is no doubt.

The existence of these things is mentioned here because failure to mention them would have left the discussion incomplete. Enough has been said to indicate that there are great forces at work in society which to-day escape the control of government, and that it is not easy to say how far they operate after the haphazard fashion of Nature and how far subject to the deliberate purpose of man. Whatever be the conclusion, it is certain that so far as they are left to Nature's guidance they will result in Nature's handiwork; whereas so far as they are controlled by human wisdom they will bear the fruits of that wisdom.

In conclusion, therefore, associations of individuals are characterized in primitive forms of life by unconsciousness; but as the individuals develop, these associations seem to become deliberate rather than unconscious, until in man they not only seem deliberate but are so.

The history of human society shows that when it has been allowed to grow unconsciously the development has been in the same direction as under the predatory system of Nature; that is to say, institutions have been moulded to benefit individuals presenting the combination of strength and craft best fitted to survive in the artificial environment which the strong and crafty created to that end. When conditions produced by this system of growth under the spur of egotism were replaced by one of construction under the guidance of wisdom, there was progress.

Society is controlled by two forces: one which it consciously set up for itself, called "government"; one which is unconsciously operating through the silent struggle of natural and non-natural motives in the individual lives of every one of us. The latter to a great extent escapes the control of government; but in so far as society does consciously create its own institutions, it ought to be engaged in the process of construction and in the conscious effort towards self-improvement. To this extent society is not an organism, and _a fortiori_ government is not an organism either.

Society, then, is not an organism.

It differs from an organism in the following essential particulars:

The units of an organism have no individual existence; they are parts essential to the whole and exist for the sake of the whole.

The units of a society have an individual existence; and, in the case of human society, do not exist for the sake of the society, but society for the sake of the individual.

Not only have the units of a society each an individual existence, but they have each an individual will, an independent consciousness, and, all except Materialists will add, an individual soul. The units of an organism are conspicuously without any of these essential attributes.

But society, though not itself an organism, is an association of organisms. And although human society seems to resemble a machine more than an organism, the legislator cannot for a moment afford to forget that the parts of his machine are not inanimate inorganic matter, but organic living beings, endowed with the faculties of consciousness and will--and above all alive to pleasure and sensitive to pain. Nor can he afford to forget that the efficacy of all laws depends ultimately upon the consent of those upon whom they are to operate; and that therefore no law can be effectual that is not supported by public opinion. Now, public opinion is the result of all the forces acting in the social field, unconscious as well as conscious; so that while the aim of the legislator should be to replace unconscious growth so far as is possible by conscious construction, he commits a fatal error if he fails to recognize that men and women are to-day actuated as to nine-tenths of their thoughts and deeds by habit, and many--perhaps the majority of them--incapable of conscious deliberate self-restraint at all. Legislation therefore that seeks suddenly to exact of the public a greater capacity for self-restraint than it is capable of, cannot but prove ineffectual; and ineffectual legislation is bad, because it tends to bring legislation into contempt. Prohibition furnishes a good illustration of this principle: in those States in which Prohibition is supported by public opinion it operates advantageously; where it is not so supported it operates only as an instrument of blackmail. Obviously Prohibition has diminished crime and improved social conditions in some States, whereas every attempt to force it or anything approaching to it upon the city of New York has resulted in the corruption of the police engaged in enforcing it, or in prompt punishment for the political party responsible for its enactment. The helplessness of mere laws to eradicate defects of temperament is one of the facts which tend to support the theory of _laissez faire_; but the argument that because under certain conditions legislation is inadequate, therefore legislation is always inadequate, is too obviously illogical to need refutation. It could hardly have received a moment's consideration had it not been bolstered by pseudo-scientific conclusions drawn from an alleged identity between society and organisms. But even if society were an organism, this argument would still be incorrect; just as incorrect as though it were contended that because under certain conditions medicine is inadequate, medicines must always be avoided. Were society as subtle and difficult to treat as the human bodies of which it is composed, it would still be the duty of the legislator to study the one, just as the physician studies the other, with a view to determining the limits as well as the extent of his resources.

But society is not an organism; on the contrary, the more human and civilized it is, the less it conforms to unconscious growth and the more it yields to intelligent purpose. That it is composed of organisms, however, sets a limit to the wisdom of interference which it is of paramount importance that we should carefully define.

These limits seem roughly to be marked out by two essential factors: one is the purpose of legislation--or justice, the other is the obstacles to legislation--or national character. Government in aiming at justice has to recognize defects of character. The justice which can be attained in one community could not be attempted in another; that which could be attained in one community in one stage of its development, it would have been folly to attempt at an earlier one. The approach to perfection in social conditions depends essentially upon the approach to perfection attained by the individuals of which the society is composed.

How nearly a government can attain perfection depends, then, upon the individual character of those subject to it; and how nearly the individual character can attain perfection depends to a great extent upon the government to which it is subjected. These two factors cannot be treated apart; one is a function of the other. Just as a physician has in treating a patient to consider the hygienic conditions which surround him, and the peculiarities of constitution which may make a sudden change of these conditions injurious, so a legislator in framing laws for a community and thus changing the conditions of its environment, has to consider the temperament of the community and its fitness to undergo the proposed change. This is one of the limits that Nature puts to legislation, and it is upon a just apprehension of it that the wisdom of legislation depends.

Although the extent to which legislation can modify nature depends largely upon the individuals who compose the community, there are, nevertheless, certain rules that can be laid down applicable by and large, to the whole community.

When a trainer desires to subdue a wild beast, the first thing he does is to diminish his rations. So long as the carnivorous passions of the lion are kept whetted all attempt to control him fails. Or to use a more homely illustration, when we want to break a high-spirited colt, his supply of oats is lowered. To give such an animal an unlimited amount of oats and then to seek to control him with a powerful harness would be a mistake. If the harness left him free to move at all, he would kick the harness to pieces. Every trainer knows that if a horse is refractory, the first thing to be done to give him habits of docility is to reduce his rations of grain and to feed him on a less stimulating diet.

This simple and universally admitted principle is, however, singularly neglected in our social and political institutions. These proceed upon the opposite plan; that is to say, they whet the appetite of man to the utmost by offering the largest rewards to the most crafty, the most greedy, the most dishonest, and the most merciless of men, and then legislatures, for the most part elected by these very men, are expected to control their craft, greed, dishonesty, and mercilessness.

Thus while the competitive system, by making money the main object of human existence, drives men to gambling and crime, we maintain an elaborate system of police courts, penitentiaries, and prisons for suppressing these things, although the experience of all recorded history demonstrates that these methods are totally ineffectual. By overworking our wage-earners, we give them an insatiable thirst for drink; we entrust the sale of liquor to private individuals; we give these last the keenest motive for forcing the sale of liquor on a community alas, too eager to buy it, and then we attempt by the license system to control drunkenness. We leave our currency, which is the lifeblood of our industrial system, in the hands of men entitled under our law to consider this currency a mere method of increasing their private wealth; we offer to these men monopolies of transportation, of water, of gas, from which they can make gigantic fortunes and through which they can control our politics, and then we expect the very legislatures they control, the very legislators they elect, and the very officers they appoint, to control them. Obviously, if we begin by putting our legislature into the hands of the men whose interest it is to use that legislature to exploit us, we ought not to be surprised if the laws enacted by these legislatures fail to "change human nature."

If, however, these appetites were never awakened, or if they were only sufficiently tolerated to produce healthy activity; if the "brotherhood of man" ceased to be a formula and became a fact; if men were educated from the cradle to believe that cooperation resulted in more economy, liberty, and happiness than competition; if cooperative habits were created so that men instinctively cooperated with one another instead of fighting with one another, can it be doubted that the laws enacted to produce this change in our human conditions would have a profound effect upon human nature?

The natural environment has produced the lion, the tiger, and the ape. The artificial or human environment has produced man. But man is still a competitive animal. The next step that we have to take is still further so to modify our artificial environment as to make him a cooperative animal; to suppress the excessive competition that to-day promotes hatred, leaving enough to spur activity; to introduce enough cooperation to create habits of mutual helpfulness, yet not so much as to suppress individual initiative.

This effort does not involve any sudden revolution in our development; it is only an intelligent continuation of the process already begun. We have diminished the ferocity of the carnivora in men; we have still further to diminish it without impairing courage. If we keep in mind that the object of political effort should be to diminish unhappiness and increase happiness, we shall conclude that this can best be done by continuing to develop along this line; by eliminating the eagerness created by the competitive system that makes success indispensable, not only to luxury and comfort, but to health and life; and that by modifying our institutions in the direction indicated in the foregoing pages, we shall not only secure a larger measure of happiness, but we shall so modify type as to change habits and change ideals.

In a word, Science teaches us that we are and must be creatures of our own environment. History teaches us that we have moulded and can mould our own environment. By this inestimable power, man can determine the development of the human type. By maintaining existing conditions, we shall continue to produce the type of grasping millionaires that the community at large in its heart abhors. Whereas, by modifying the environment by the substitution of cooperation for competition in the measure above described, we shall create a type that humanity has set up in all its poetry, music, and art, as the type to be desired, respected, and loved.

Sec. 6. SUMMARY

In conclusion let us briefly summarize the scientific argument for Socialism free from the explanations with which in a first presentation of this subject it was necessary to encumber the text.

Evolution prior to the advent of man was an unconscious and therefore indeliberate adaptation of function to environment through the survival of the fittest and the corresponding destruction of the less fit. Herbert Spencer and his school have been misled by this fact into a glorification of the competitive system which seemed to them the most conspicuous factor in the improvement of type. This school altogether fails to take account of two facts of the utmost importance:

Development under purely natural conditions--prior to the advent of man--by no means proceeded alone along competitive lines. It also proceeded along cooperative lines, so that while the lion, the tiger, and the ape are the prevailing types in certain regions, in others the prevailing type is the white ant.

The other equally important fact is that whereas evolution under purely natural conditions--before the advent of man--was unconscious, indeliberate, and merciless, since the advent of man it has become conscious, deliberate, and merciful, to such an extent that in almost every essential particular, development has reversed the process that preceded the advent of man. Before the advent of man, animals were not only the victims of the forces of nature, but also their necessary result. Only those animals survived that were able to adapt themselves to changes of environment. The rest perished. And they adapted themselves to changes of environment mainly by developing new organs to that end. For example, the camel develops pads under its feet to protect them from the burning sands, and a reservoir in its alimentary canal to furnish water during its wanderings in the desert; the hairless hide of the tropical elephant becomes covered with thick curly wool when found in the Arctic zone.

When, however, man appears upon the face of the earth, all this order changes. The survival of animals in the world is no longer determined by changes of climate or changes of environment; the survival of the fittest is no longer determined by Nature. It is determined by Art--by Man. The animals beneficial to man survive; the animals detrimental to man perish. Again, man is no longer the victim of the forces of Nature; he has become in great part master of them. The flame that raged uncontrollably over the forest and plain, man now puts under his kettle to make his tea; the torrent that devastated the valleys, man now dikes and distributes in irrigating ditches, transforming deserts into green fields. The fitful flash of the lightning in the heavens man conducts along a little wire and converts into the steady glow of the incandescent lamp. Nor does man any longer adapt function to environment. The Esquimau of the Arctic regions has not developed a thick curly fur; he has clothed himself in the furs of other animals; the Arab of the desert has not developed pads under his feet or a reservoir in his alimentary canal; he rides and loads water on the back of the camel already so provided. Man is no longer the necessary result of natural environment; he makes his own environment. Wherever he goes, he makes a climate of his own. In the tropics, he builds houses to protect himself from the heat, and creates an artificial cold by punkahs, electric fans, and the manufacture of ice. In winter, he creates another climate by building houses to protect himself from the cold, heating them with a furnace and lighting them with gas and electricity. Most important of all, by the control of man over environment, he can determine not only his own destiny, but also the destiny of generations to come. He can by preserving the competitive conditions that exist, go on developing the base type that is now the necessary result of these conditions--the type that seeks happiness regardless of the happiness of others, such as our oil kings and railroad kings, steel kings and other so-called captains of industry. By substituting cooperation for competition, he can, on the contrary, develop a noble type that seeks happiness through the happiness of others, such as the settlement worker and the Little Sister of the Poor, with, however, this amazing difference: that whereas to-day those who rejoice in social service for its own sake are for the most part humble and obscure, and those who use social service for their own advancement are wealthy and illustrious, in a cooperative commonwealth the genius that now goes into competitive business will be drawn into the service of the cooperative commonwealth. The present alliance between ability and craft will be broken up and a new partnership encouraged between ability, wisdom, and unselfishness.

The fact that all life must adapt itself to environment has been felt from the earliest dawn of civilization. Plato stated it in the Republic. If justice is to be attained, according to Plato it can only be attained under a just form of government. The whole history of man since the days of Plato has demonstrated that every change in the condition of man can be traced as the direct result of change of environment--economic, political, ethical, and religious. The demonstration that this not only is so but must be so was left to science. And the contribution of science to Socialism is the demonstration of the fact that man can create his own environment--can take those elements in competition which are good and eliminate those which are bad--can take those elements in cooperation which are good and eliminate those which are bad; and by thus constructing his environment through wisdom and art, determine whether the type perpetuated by this environment is to be noble or base.

FOOTNOTES:

[198] "Principles of Sociology," p. 414.

[199] "Government or Human Evolution," Vol. II, p. 181.

[200] "Essays on Evolution and Ethics," "Essays on Science and Morals," and "Struggle for Existence in Human Society."

[201] "Government or Human Evolution," Vol. I, p. 239.

[202] The word "altruism" is used instead of the more familiar word "unselfishness" to avoid the criticism of those who contend that there is no such thing as unselfishness. It is true that we are all selfish in the sense that we are all seeking happiness for ourselves; but selfishness can be defined as the search for happiness regardless of the happiness of others, and altruism as the search for happiness through the happiness of others.

[203] Lyell, Sir Charles, "Principles of Geology," 1872, Vol. I,