Actually then only deliberate action, conduct into which reflective choice enters, is distinctively moral, for only then does there enter the question of better and worse. Yet it is a perilous error to draw a hard and fast line between action into which deliberation and choice enter and activity due to impulse and matter-of-fact habit. One of the consequences of action is to involve us in predicaments where we have to reflect upon things formerly done as matter of course. One of the chief problems of our dealings with others is to induce them to reflect upon affairs which they usually perform from unreflective habit. On the other hand, every reflective choice tends to relegate some conscious issue into a deed or habit henceforth taken for granted and not thought upon.

Potentially therefore every and any act is within the scope of morals, being a candidate for possible judgment with respect to its better-or-worse quality. It thus becomes one of the most perplexing problems of reflection to discover just how far to carry it, what to bring under examination and what to leave to unscrutinized habit.

Because there is no final recipe by which to decide this question all moral judgment is experimental and subject to revision by its issue.

The recognition that conduct covers every act that is judged with reference to better and worse and that the need of this judgment is potentially coextensive with all portions of conduct, saves us from the mistake which makes morality a separate department of life. Potentially conduct is one hundred per cent of our acts. Hence we must decline to admit theories which identify morals with the purification of motives, edifying character, pursuing remote and elusive perfection, obeying supernatural command, acknowledging the authority of duty. Such notions have a dual bad effect. First they get in the way of observation of conditions and consequences. They divert thought into side issues.

Secondly, while they confer a morbid exaggerated quality upon things which are viewed under the aspect of morality, they release the larger part of the acts of life from serious, that is moral, survey. Anxious solicitude for the few acts which are deemed moral is accompanied by edicts of exemption and baths of immunity for most acts. A moral moratorium prevails for everyday affairs.

When we observe that morals is at home wherever considerations of the worse and better are involved, we are committed to noting that morality is a continuing process not a fixed achievement. Morals means growth of conduct in meaning; at least it means that kind of expansion in meaning which is consequent upon observations of the conditions and outcome of conduct. It is all one with growing. Growing and growth are the same fact expanded in actuality or telescoped in thought. In the largest sense of the word, morals is education. It is learning the meaning of what we are about and employing that meaning in action. The good, satisfaction, "end," of growth of present action in shades and scope of meaning is the only good within our control, and the only one, accordingly, for which responsibility exists. The rest is luck, fortune.

And the tragedy of the moral notions most insisted upon by the morally self-conscious is the relegation of the only good which can fully engage thought, namely present meaning of action, to the rank of an incident of a remote good, whether that future good be defined as pleasure, or perfection, or salvation, or attainment of virtuous character.

"Present" activity is not a sharp narrow knife-blade in time. The present is complex, containing within itself a mult.i.tude of habits and impulses. It is enduring, a course of action, a process including memory, observation and foresight, a pressure forward, a glance backward and a look outward. It is of _moral_ moment because it marks a transition in the direction of breadth and clarity of action or in that of triviality and confusion. Progress is present reconstruction adding fullness and distinctness of meaning, and retrogression is a present slipping away of significance, determinations, grasp. Those who hold that progress can be perceived and measured only by reference to a remote goal, first confuse meaning with s.p.a.ce, and then treat spatial position as absolute, as limiting movement instead of being bounded in and by movement. There are plenty of negative elements, due to conflict, entanglement and obscurity, in most of the situations of life, and we do not require a revelation of some supreme perfection to inform us whether or no we are making headway in present rectification. We move on from the worse and into, not just towards, the better, which is authenticated not by comparison with the foreign but in what is indigenous. Unless progress is a present reconstructing, it is nothing; if it cannot be told by qualities belonging to the movement of transition it can never be judged.

Men have constructed a strange dream-world when they have supposed that without a fixed ideal of a remote good to inspire them, they have no inducement to get relief from present troubles, no desires for liberation from what oppresses and for clearing-up what confuses present action. The world in which we could get enlightenment and instruction about the direction in which we are moving only from a vague conception of an unattainable perfection would be totally unlike our present world.

Sufficient unto the day is the evil thereof. Sufficient it is to stimulate us to remedial action, to endeavor in order to convert strife into harmony, monotony into a variegated scene, and limitation into expansion. The converting is progress, the only progress conceivable or attainable by man. Hence every situation has its own measure and quality of progress, and the need for progress is recurrent, constant. If it is better to travel than to arrive, it is because traveling is a constant arriving, while arrival that precludes further traveling is most easily attained by going to sleep or dying. We find our clews to direction in the projected recollections of definite experienced goods not in vague antic.i.p.ations, even when we label the vagueness perfection, the Ideal, and proceed to manipulate its definition with dry dialectic logic.

Progress means increase of present meaning, which involves multiplication of sensed distinctions as well as harmony, unification.

This statement may, perhaps, be made generally, in application to the experience of humanity. If history shows progress it can hardly be found elsewhere than in this complication and extension of the significance found within experience. It is clear that such progress brings no surcease, no immunity from perplexity and trouble. If we wished to trans.m.u.te this generalization into a categorical imperative we should say: "So act as to increase the meaning of present experience." But even then in order to get instruction about the concrete quality of such increased meaning we should have to run away from the law and study the needs and alternative possibilities lying within a unique and localized situation. The imperative, like everything absolute, is sterile. Till men give up the search for a general formula of progress they will not know where to look to find it.

A business man proceeds by comparing today's liabilities and a.s.sets with yesterday's, and projects plans for tomorrow by a study of the movement thus indicated in conjunction with study of the conditions of the environment now existing. It is not otherwise with the business of living. The future is a projection of the subject-matter of the present, a projection which is not arbitrary in the extent in which it divines the movement of the moving present. The physician is lost who would guide his activities of healing by building up a picture of perfect health, the same for all and in its nature complete and self-enclosed once for all. He employs what he has discovered about actual cases of good health and ill health and their causes to investigate the present ailing individual, so as to further his recovering; recovering, an intrinsic and living process rather than recovery, which is comparative and static. Moral theories, which however have not remained mere theories but which have found their way into the opinions of the common man, have reversed the situation and made the present subservient to a rigid yet abstract future.

The ethical import of the doctrine of evolution is enormous. But its import has been misconstrued because the doctrine has been appropriated by the very traditional notions which in truth it subverts. It has been thought that the doctrine of evolution means the complete subordination of present change to a future goal. It has been constrained to teach a futile dogma of approximation, instead of a gospel of present growth.

The usufruct of the new science has been seized upon by the old tradition of fixed and external ends. In fact evolution means continuity of change; and the fact that change may take the form of present growth of complexity and interaction. Significant stages in change are found not in access of fixity of attainment but in those crises in which a seeming fixity of habits gives way to a release of capacities that have not previously functioned: in times that is of readjustment and redirection.

No matter what the present success in straightening out difficulties and harmonizing conflicts, it is certain that problems will recur in the future in a new form or on a different plane. Indeed every genuine accomplishment instead of winding up an affair and enclosing it as a jewel in a casket for future contemplation, complicates the practical situation. It effects a new distribution of energies which have henceforth to be employed in ways for which past experience gives no exact instruction. Every important satisfaction of an old want creates a new one; and this new one has to enter upon an experimental adventure to find its satisfaction. From the side of what has gone before achievement settles something. From the side of what comes after, it complicates, introducing new problems, unsettling factors. There is something pitifully juvenile in the idea that "evolution," progress, means a definite sum of accomplishment which will forever stay done, and which by an exact amount lessens the amount still to be done, disposing once and for all of just so many perplexities and advancing us just so far on our road to a final stable and unperplexed goal. Yet the typical nineteenth century, mid-victorian conception of evolution was precisely a formulation of such a consummate juvenilism.

If the true ideal is that of a stable condition free from conflict and disturbance, then there are a number of theories whose claims are superior to those of the popular doctrine of evolution. Logic points rather in the direction of Rousseau and Tolstoi who would recur to some primitive simplicity, who would return from complicated and troubled civilization to a state of nature. For certainly progress in civilization has not only meant increase in the scope and intricacy of problems to be dealt with, but it entails increasing instability. For in multiplying wants, instruments and possibilities, it increases the variety of forces which enter into relations with one another and which have to be intelligently directed. Or again, Stoic indifference or Buddhist calm have greater claims. For, it may be argued, since all objective achievement only complicates the situation, the victory of a final stability can be secured only by renunciation of desire. Since every satisfaction of desire increases force, and this in turn creates new desires, withdrawal into an inner pa.s.sionless state, indifference to action and attainment, is the sole road to possession of the eternal, stable and final reality.

Again, from the standpoint of definite approximation to an ultimate goal, the balance falls heavily on the side of pessimism. The more striving the more attainments, perhaps; but also a.s.suredly the more needs and the more disappointments. The more we do and the more we accomplish, the more the end is vanity and vexation. From the standpoint of attainment of good that stays put, that const.i.tutes a definite sum performed which lessens the amount of effort required in order to reach the ultimate goal of final good, progress _is_ an illusion. But we are looking for it in the wrong place. The world war is a bitter commentary on the nineteenth century misconception of moral achievement--a misconception however which it only inherited from the traditional theory of fixed ends, attempting to bolster up that doctrine with aid from the "scientific" theory of evolution. The doctrine of progress is not yet bankrupt. The bankruptcy of the notion of fixed goods to be attained and stably possessed may possibly be the means of turning the mind of man to a tenable theory of progress--to attention to present troubles and possibilities.

Adherents of the idea that betterment, growth in goodness, consists in approximation to an exhaustive, stable, immutable end or good, have been compelled to recognize the truth that in fact we envisage the good in specific terms that are relative to existing needs, and that the attainment of every specific good merges insensibly into a new condition of maladjustment with its need of a new end and a renewed effort. But they have elaborated an ingenious dialectical theory to account for the facts while maintaining their theory intact. The goal, the ideal, is infinite; man is finite, subject to conditions imposed by s.p.a.ce and time. The specific character of the ends which man entertains and of the satisfaction he achieves is due therefore precisely to his empirical and finite nature in its contrast with the infinite and complete character of the true reality, the end. Consequently when man reaches what he had taken to be the destination of his journey he finds that he has only gone a piece on the road. Infinite vistas still stretch before him.

Again he sets his mark a little way further ahead, and again when he reaches the station set, he finds the road opening before him in unexpected ways, and sees new distant objects beckoning him forward.

Such is the popular doctrine.

By some strange perversion this theory pa.s.ses for moral idealism. An office of inspiration and guidance is attributed to the thought of the goal of ultimate completeness or perfection. As matter of fact, the idea sincerely held brings discouragement and despair not inspiration or hopefulness. There is something either ludicrous or tragic in the notion that inspiration to continued progress is had in telling man that no matter what he does or what he achieves, the outcome is negligible in comparison with what he set out to achieve, that every endeavor he makes is bound to turn out a failure compared with what should be done, that every attained satisfaction is only forever bound to be only a disappointment. The honest conclusion is pessimism. All is vexation, and the greater the effort the greater the vexation. But the fact is that it is not the negative aspect of an outcome, its failure to reach infinity, which renews courage and hope. Positive attainment, actual enrichment of meaning and powers opens new vistas and sets new tasks, creates new aims and stimulates new efforts. The facts are not such as to yield unthinking optimism and consolation; for they render it impossible to rest upon attained goods. New struggles and failures are inevitable. The total scene of action remains as before, only for us more complex, and more subtly unstable. But this very situation is a consequence of expansion, not of failures of power, and when grasped and admitted it is a challenge to intelligence. Instruction in what to do next can never come from an infinite goal, which for us is bound to be empty. It can be derived only from study of the deficiencies, irregularities and possibilities of the actual situation.

In any case, however, arguments about pessimism and optimism based upon considerations regarding fixed attainment of good and evil are mainly literary in quality. Man continues to live because he is a living creature not because reason convinces him of the certainty or probability of future satisfactions and achievements. He is instinct with activities that carry him on. Individuals here and there cave in, and most individuals sag, withdraw and seek refuge at this and that point. But man as man still has the dumb pluck of the animal. He has endurance, hope, curiosity, eagerness, love of action. These traits belong to him by structure, not by taking thought. Memory of past and foresight of future convert dumbness to some degree of articulateness.

They illumine curiosity and steady courage. Then when the future arrives with its inevitable disappointments as well as fulfilments, and with new sources of trouble, failure loses something of its fatality, and suffering yields fruit of instruction not of bitterness. Humility is more demanded at our moments of triumph than at those of failure. For humility is not a caddish self-depreciation. It is the sense of our slight inability even with our best intelligence and effort to command events; a sense of our dependence upon forces that go their way without our wish and plan. Its purport is not to relax effort but to make us prize every opportunity of present growth. In morals, the infinitive and the imperative develop from the participle, present tense. Perfection means perfecting, fulfilment, fulfilling, and the good is now or never.

Idealistic philosophies, those of Plato, Aristotle, Spinoza, like the hypothesis now offered, have found the good in meanings belonging to a conscious life, a life of reason, not in external achievement. Like it, they have exalted the place of intelligence in securing fulfilment of conscious life. These theories have at least not subordinated conscious life to external obedience, not thought of virtue as something different from excellence of life. But they set up a transcendental meaning and reason, remote from present experience and opposed to it; or they insist upon a special form of meaning and consciousness to be attained by peculiar modes of knowledge inaccessible to the common man, involving not continuous reconstruction of ordinary experience, but its wholesale reversal. They have treated regeneration, change of heart, as wholesale and self-enclosed, not as continuous.

The utilitarians also made good and evil, right and wrong, matters of conscious experience. In addition they brought them down to earth, to everyday experience. They strove to humanize other-worldly goods. But they retained the notion that the good is future, and hence outside the meaning of present activity. In so far it is sporadic, exceptional, subject to accident, pa.s.sive, an enjoyment not a joy, something hit upon, not a fulfilling. The future end is for them not _so_ remote from present action as the Platonic realm of ideals, or as the Aristotelian rational thought, or the Christian heaven, or Spinoza's conception of the universal whole. But still it is separate in principle and in fact from present activity. The next step is to identify the sought for good with the meaning of our impulses and our habits, and the specific _moral_ good or virtue with _learning_ this meaning, a learning that takes us back not into an isolated self but out into the open-air world of objects and social ties, terminating in an increment of present significance.

Doubtless there are those who will think that we thus escape from remote and external ends only to fall into an Epicureanism which teaches us to subordinate everything else to present satisfactions. The hypothesis preferred may seem to some to advise a subjective, self-centered life of intensified consciousness, an esthetically dilettante type of egoism.

For is not its lesson that we should concentrate attention, each upon the consciousness accompanying his action so as to refine and develop it? Is not this, like all subjective morals, an anti-social doctrine, instructing us to subordinate the objective consequences of our acts, those which promote the welfare of others, to an enrichment of our private conscious lives?

It can hardly be denied that as compared with the dogmas against which it reacted there is an element of truth in Epicureanism. It strove to center attention upon what is actually within control and to find the good in the present instead of in a contingent uncertain future. The trouble with it lies in its account of present good. It failed to connect this good with the full reach of activities. It contemplated good of withdrawal rather than of active partic.i.p.ation. That is to say, the objection to Epicureanism lies in its conception of what const.i.tutes present good, not in its emphasis upon satisfaction as at present. The same remark may be made about every theory which recognizes the individual self. If any such theory is objectionable, the objection is against the character or quality a.s.signed to the self. Of course an individual is the bearer or carrier of experience. What of that?

Everything depends upon the kind of experience that centers in him. Not the residence of experience counts, but its contents, what's in the house. The center is not in the abstract amenable to our control, but what gathers about it is our affair. We can't help being individual selves, each one of us. If selfhood as such is a bad thing, the blame lies not with the self but with the universe, with providence. But in fact the distinction between a selfishness with which we find fault and an unselfishness which we esteem is found in the quality of the activities which proceed from and enter into the self, according as they are contractive, exclusive, or expansive, outreaching. Meaning exists for some self, but this truistic fact doesn't fix the quality of any particular meaning. It may be such as to make the self small, or such as to exalt and dignify the self. It is as impertinent to decry the worth of experience because it is connected with a self as it is fantastic to idealize personality just as personality aside from the question what sort of a person one is.

Other persons are selves too. If one's own present experience is to be depreciated in its meaning because it centers in a self, why act for the welfare of others? Selfishness for selfishness, one is as good as another; our own is worth as much as another's. But the recognition that good is always found in a present growth of significance in activity protects us from thinking that welfare can consist in a soup-kitchen happiness, in pleasures we can confer upon others from without. It shows that good is the same in quality wherever it is found, whether in some other self or in one's own. An activity has meaning in the degree in which it establishes and acknowledges variety and intimacy of connections. As long as any social impulse endures, so long an activity that shuts itself off will bring inward dissatisfaction and entail a struggle for compensatory goods, no matter what pleasures or external successes acclaim its course.

To say that the welfare of others, like our own, consists in a widening and deepening of the perceptions that give activity its meaning, in an educative growth, is to set forth a proposition of political import. To "make others happy" except through liberating their powers and engaging them in activities that enlarge the meaning of life is to harm them and to indulge ourselves under cover of exercising a special virtue. Our moral measure for estimating any existing arrangement or any proposed reform is its effect upon impulse and habits. Does it liberate or suppress, ossify or render flexible, divide or unify interest? Is perception quickened or dulled? Is memory made apt and extensive or narrow and diffusely irrelevant? Is imagination diverted to fantasy and compensatory dreams, or does it add fertility to life? Is thought creative or pushed one side into pedantic specialisms? There is a sense in which to set up social welfare as an end of action only promotes an offensive condescension, a harsh interference, or an oleaginous display of complacent kindliness. It always tends in this direction when it is aimed at giving happiness to others directly, that is, as we can hand a physical thing to another. To foster conditions that widen the horizon of others and give them command of their own powers, so that they can find their own happiness in their own fashion, is the way of "social"

action. Otherwise the prayer of a freeman would be to be left alone, and to be delivered, above all, from "reformers" and "kind" people.

II

Since morals is concerned with conduct, it grows out of specific empirical facts. Almost all influential moral theories, with the exception of the utilitarian, have refused to admit this idea. For Christendom as a whole, morality has been connected with supernatural commands, rewards and penalties. Those who have escaped this superst.i.tion have contented themselves with converting the difference between this world and the next into a distinction between the actual and the ideal, what is and what should be. The actual world has not been surrendered to the devil in name, but it is treated as a display of physical forces incapable of generating moral values. Consequently, moral considerations must be introduced from above. Human nature may not be officially declared to be infected because of some aboriginal sin, but it is said to be sensuous, impulsive, subjected to necessity, while natural intelligence is such that it cannot rise above a reckoning of private expediency.

But in fact morals is the most humane of all subjects. It is that which is closest to human nature; it is ineradicably empirical, not theological nor metaphysical nor mathematical. Since it directly concerns human nature, everything that can be known of the human mind and body in physiology, medicine, anthropology, and psychology is pertinent to moral inquiry. Human nature exists and operates in an environment. And it is not "in" that environment as coins are in a box, but as a plant is in the sunlight and soil. It is of them, continuous with their energies, dependent upon their support, capable of increase only as it utilizes them, and as it gradually rebuilds from their crude indifference an environment genially civilized. Hence physics, chemistry, history, statistics, engineering science, are a part of disciplined moral knowledge so far as they enable us to understand the conditions and agencies through which man lives, and on account of which he forms and executes his plans. Moral science is not something with a separate province. It is physical, biological and historic knowledge placed in a human context where it will illuminate and guide the activities of men.

The path of truth is narrow and straitened. It is only too easy to wander beyond the course from this side to that. In a reaction from that error which has made morals fanatic or fantastic, sentimental or authoritative by severing them from actual facts and forces, theorists have gone to the other extreme. They have insisted that natural laws are themselves moral laws, so that it remains, after noting them, only to conform to them. This doctrine of accord with nature has usually marked a transition period. When mythology is dying in its open forms, and when social life is so disturbed that custom and tradition fail to supply their wonted control, men resort to Nature as a norm. They apply to Nature all the eulogistic predicates previously a.s.sociated with divine law; or natural law is conceived of as the only true divine law. This happened in one form in Stoicism. It happened in another form in the deism of the eighteenth century with its notion of a benevolent, harmonious, wholly rational order of Nature.

In our time this notion has been perpetuated in connection with a laissez-faire social philosophy and the theory of evolution. Human intelligence is thought to mark an artificial interference if it does more than register fixed natural laws as rules of human action. The process of natural evolution is conceived as the exact model of human endeavor. The two ideas met in Spencer. To the "enlightened" of a former generation, Spencer's evolutionary philosophy seemed to afford a scientific sanction for the necessity of moral progress, while it also proved, up to the hilt, the futility of deliberate "interference" with the benevolent operations of nature. The idea of justice was identified with the law of cause and effect. Transgression of natural law wrought in the struggle for existence its own penalty of elimination, and conformity with it brought the reward of increased vitality and happiness. By this process egoistic desire is gradually coming into harmony with the necessity of the environment, till at last the individual automatically finds happiness in doing what the natural and social environment demands, and serves himself in serving others. From this point of view, earlier "scientific" philosophers made a mistake, but only the mistake of antic.i.p.ating the date of complete natural harmony. All that reason can do is to acknowledge the evolutionary forces, and thereby refrain from r.e.t.a.r.ding the arrival of the happy day of perfect harmony. Meantime justice demands that the weak and ignorant suffer the effect of violation of natural law, while the wise and able reap the rewards of their superiority.

The fundamental defect of such views is that they fail to see the difference made in conditions and energies by perception of them. It is the first business of mind to be "realistic," to see things "as they are." If, for example, biology can give us knowledge of the causes of competency and incompetency, strength and weakness, that knowledge is all to the good. A non-sentimental morals will seek for all the instruction natural science can give concerning the biological conditions and consequences of inferiority and superiority. But knowledge of facts does not entail conformity and acquiescence. The contrary is the case. Perception of things as they are is but a stage in the process of making them different. They have already begun to be different in being known, for by that fact they enter into a different context, a context of foresight and judgment of better and worse. A false psychology of a separate realm of consciousness is the only reason this fact is not generally acknowledged. Morality resides not in perception of fact, but in the _use_ made of its perception. It is a monstrous a.s.sumption that its sole use is to utter benedictions upon fact and its offspring. It is the part of intelligence to tell when to use the fact to conform and perpetuate, and when to use it to vary conditions and consequences.

It is absurd to suppose that knowledge about the connection between inferiority and its consequences prescribes adherence to that connection. It is like supposing that knowledge of the connection between malaria and mosquitoes enjoins breeding mosquitoes. The fact when it is known enters into a new environment. Without ceasing to belong to the physical environment it enters also into a medium of human activities, of desires and aversions, habits and instincts. It thereby gains new potencies, new capacities. Gunpowder in water does not act the same as gunpowder next a flame. A fact known does not operate the same as a fact unperceived. When it is known it comes into contact with the flame of desire and the cold bath of antipathy. Knowledge of the conditions that breed incapacity may fit into some desire to maintain others in that state while averting it for one's self. Or it may fall in with a character which finds itself blocked by such facts, and therefore strives to use knowledge of causes to make a change in effects. Morality begins at this point of use of knowledge of natural law, a use varying with the active system of dispositions and desires. Intelligent action is not concerned with the bare consequences of the thing known, but with consequences _to be_ brought into existence by action conditioned on the knowledge. Men may use their knowledge to induce conformity or exaggeration, or to effect change and abolition of conditions. The quality of these consequences determines the question of better or worse.

The exaggeration of the harmony attributed to Nature aroused men to note its disharmonies. An optimistic view of natural benevolence was followed by a more honest, less romantic view of struggle and conflict in nature.

After Helvetius and Bentham came Malthus and Darwin. The problem of morals is the problem of desire and intelligence. What is to be done with these facts of disharmony and conflict? After we have discovered the place and consequences of conflict in nature, we have still to discover its place and working in human need and thought. What is its office, its function, its _possibility_, or use? In general, the answer is simple. Conflict is the gadfly of thought. It stirs us to observation and memory. It instigates to invention. It shocks us out of sheep-like pa.s.sivity, and sets us at noting and contriving. Not that it always effects this result; but that conflict is a _sine qua non_ of reflection and ingenuity. When this possibility of making use of conflict has once been noted, it is possible to utilize it systematically to subst.i.tute the arbitration of mind for that of brutal attack and brute collapse.

But the tendency to take natural law for a norm of action which the supposedly scientific have inherited from eighteenth century rationalism leads to an idealization of the principle of conflict itself. Its office in promoting progress through arousing intelligence is overlooked, and it is erected into the generator of progress. Karl Marx borrowed from the dialectic of Hegel the idea of the necessity of a negative element, of opposition, for advance. He projected it into social affairs and reached the conclusion that all social development comes from conflict between cla.s.ses, and that therefore cla.s.s-warfare is to be cultivated.

Hence a supposedly scientific form of the doctrine of social evolution preaches social hostility as the road to social harmony. It would be difficult to find a more striking instance of what happens when natural events are given a social and practical sanctification. Darwinism has been similarly used to justify war and the brutalities of compet.i.tion for wealth and power.

The excuse, the provocation, though not the justification for such a doctrine is found in the actions of those who say peace, peace, when there is no peace, who refuse to recognize facts as they are, who proclaim a natural harmony of wealth and merit, of capital and labor, and the natural justice, in the main, of existing conditions. There is something horrible, something that makes one fear for civilization, in denunciations of cla.s.s-differences and cla.s.s struggles which proceed from a cla.s.s in power, one that is seizing every means, even to a monopoly of moral ideals, to carry on its struggle for cla.s.s-power. This cla.s.s adds hypocrisy to conflict and brings all idealism into disrepute.

It does everything which ingenuity and prestige can do to give color to the a.s.sertions of those who say that all moral considerations are irrelevant, and that the issue is one of brute trial of forces between this side and that. The alternative, here as elsewhere, is not between denying facts in behalf of something termed moral ideals and accepting facts as final. There remains the possibility of recognizing facts and using them as a challenge to intelligence to modify the environment and change habits.

III

The place of natural fact and law in morals brings us to the problem of freedom. We are told that seriously to import empirical facts into morals is equivalent to an abrogation of freedom. Facts and laws mean necessity we are told. The way to freedom is to turn our back upon them and take flight to a separate ideal realm. Even if the flight could be successfully accomplished, the efficacy of the prescription may be doubted. For we need freedom in and among actual events, not apart from them. It is to be hoped therefore that there remains an alternative; that the road to freedom may be found in that knowledge of facts which enables us to employ them in connection with desires and aims. A physician or engineer is free in his thought and his action in the degree in which he knows what he deals with. Possibly we find here the key to any freedom.

What men have esteemed and fought for in the name of liberty is varied and complex--but certainly it has never been a metaphysical freedom of will. It seems to contain three elements of importance, though on their face not all of them are directly compatible with one another. (i) It includes efficiency in action, ability to carry out plans, the absence of cramping and thwarting obstacles. (ii) It also includes capacity to vary plans, to change the course of action, to experience novelties. And again (iii) it signifies the power of desire and choice to be factors in events.

Few men would purchase even a high amount of efficient action along definite lines at the price of monotony, or if success in action were bought by all abandonment of personal preference. They would probably feel that a more precious freedom was possessed in a life of ill-a.s.sured objective achievement that contained undertaking of risks, adventuring in new fields, a pitting of personal choice against the odds of events, and a mixture of success and failures, provided choice had a career. The slave is a man who executes the wish of others, one doomed to act along lines predetermined to regularity. Those who have defined freedom as ability to act have unconsciously a.s.sumed that this ability is exercised in accord with desire, and that its operation introduces the agent into fields previously unexplored. Hence the conception of freedom as involving three factors.

Yet efficiency in execution cannot be ignored. To say that a man is free to choose to walk while the only walk he can take will lead him over a precipice is to strain words as well as facts. Intelligence is the key to freedom in act. We are likely to be able to go ahead prosperously in the degree in which we have consulted conditions and formed a plan which enlists their consenting cooperation. The gratuitous help of unforeseen circ.u.mstance we cannot afford to despise. Luck, bad if not good, will always be with us. But it has a way of favoring the intelligent and showing its back to the stupid. And the gifts of fortune when they come are fleeting except when they are made taut by intelligent adaptation of conditions. In neutral and adverse circ.u.mstances, study and foresight are the only roads to unimpeded action. Insistence upon a metaphysical freedom of will is generally at its most strident pitch with those who despise knowledge of matters-of-fact. They pay for their contempt by halting and confined action. Glorification of freedom in general at the expense of positive abilities in particular has often characterized the official creed of historic liberalism. Its outward sign is the separation of politics and law from economics. Much of what is called the "individualism" of the early nineteenth century has in truth little to do with the nature of individuals. It goes back to a metaphysics which held that harmony between man and nature can be taken for granted, if once certain artificial restrictions upon man are removed. Hence it neglected the necessity of studying and regulating industrial conditions so that a nominal freedom can be made an actuality. Find a man who believes that all men need is freedom _from_ oppressive legal and political measures, and you have found a man who, unless he is merely obstinately maintaining his own private privileges, carries at the back of his head some heritage of the metaphysical doctrine of free-will, plus an optimistic confidence in natural harmony. He needs a philosophy that recognizes the objective character of freedom and its dependence upon a congruity of environment with human wants, an agreement which can be obtained only by profound thought and unremitting application. For freedom as a fact depends upon conditions of work which are socially and scientifically b.u.t.tressed. Since industry covers the most pervasive relations of man with his environment, freedom is unreal which does not have as its basis an economic command of environment.

I have no desire to add another to the cheap and easy solutions which exist of the seeming conflict between freedom and organization. It is reasonably obvious that organization may become a hindrance to freedom; it does not take us far to say that the trouble lies not in organization but in over-organization. At the same time, it must be admitted that there is no effective or objective freedom without organization. It is easy to criticize the contract theory of the state which states that individuals surrender some at least of their natural liberties in order to make secure as civil liberties what they retain. Nevertheless there is some truth in the idea of surrender and exchange. A certain natural freedom is possessed by man. That is to say, in some respects harmony exists between a man's energies and his surroundings such that the latter support and execute his purposes. In so far he is free; without such a basic natural support, conscious contrivances of legislation, administration and deliberate human inst.i.tution of social arrangements cannot take place. In this sense natural freedom is prior to political freedom and is its condition. But we cannot trust wholly to a freedom thus procured. It is at the mercy of accident. Conscious agreements among men must supplement and in some degree supplant freedom of action which is the gift of nature. In order to arrive at these agreements, individuals have to make concessions. They must consent to curtailment of some natural liberties in order that any of them may be rendered secure and enduring. They must, in short, enter into an organization with other human beings so that the activities of others may be permanently counted upon to a.s.sure regularity of action and far-reaching scope of plans and courses of action. The procedure is not, in so far, unlike surrendering a portion of one's income in order to buy insurance against future contingencies, and thus to render the future course of life more equably secure. It would be folly to maintain that there is no sacrifice; we can however contend that the sacrifice is a reasonable one, justified by results.

Viewed in this light, the relation of individual freedom to organization is seen to be an experimental affair. It is not capable of being settled by abstract theory. Take the question of labor unions and the closed or open shop. It is folly to fancy that no restrictions and surrenders of prior freedoms and possibilities of future freedoms are involved in the extension of this particular form of organization. But to condemn such organization on the theoretical ground that a restriction of liberty is entailed is to adopt a position which would have been fatal to every advance step in civilization, and to every net gain in effective freedom. Every such question is to be judged not on the basis of antecedent theory but on the basis of concrete consequences. The question is to the balance of freedom and security achieved, as compared with practicable alternatives. Even the question of the point where membership in an organization ceases to be a voluntary matter and becomes coercive or required, is also an experimental matter, a thing to be decided by scientifically conducted study of consequences, of pros and cons. It is definitely an affair of specific detail, not of wholesale theory. It is equally amusing to see one man denouncing on grounds of pure theory the coercion of workers by a labor union while he avails himself of the increased power due to corporate action in business and praises the coercion of the political state; and to see another man denouncing the latter as pure tyranny, while lauding the power of industrial labor organizations. The position of one or the other may be justified in particular cases, but justification is due to results in practice not to general theory.

Organization tends, however, to become rigid and to limit freedom. In addition to security and energy in action, novelty, risk, change are ingredients of the freedom which men desire. Variety is more than the spice of life; it is largely of its essence, making a difference between the free and the enslaved. Invariant virtue appears to be as mechanical as uninterrupted vice, for true excellence changes with conditions.

Unless character rises to overcome some new difficulty or conquer some temptation from an unexpected quarter we suspect its grain is only a veneer. Choice is an element in freedom and there can be no choice without unrealized and precarious possibilities. It is this demand for genuine contingency which is caricatured in the orthodox doctrine of a freedom of indifference, a power to choose this way or that apart from any habit or impulse, without even a desire on the part of will to show off. Such an indetermination of choice is not desired by the lover of either reason or excitement. The theory of arbitrary free choice represents indeterminateness of conditions grasped in a vague and lazy fashion and hardened into a desirable attribute of will. Under the t.i.tle of freedom men prize such uncertainty of conditions as give deliberation and choice an opportunity. But uncertainty of volition which is more than a reflection of uncertainty of conditions is the mark of a person who has acquired imbecility of character through permanent weakening of his springs of action.

Whether or not indeterminateness, uncertainty, actually exists in the world is a difficult question. It is easier to think of the world as fixed, settled once for all, and man as acc.u.mulating all the uncertainty there is in his will and all the doubt there is in his intellect. The rise of natural science has facilitated this dualistic part.i.tioning, making nature wholly fixed and mind wholly open and empty. Fortunately for us we do not have to settle the question. A hypothetical answer is enough. _If_ the world is already done and done for, if its character is entirely achieved so that its behavior is like that of a man lost in routine, then the only freedom for which man can hope is one of efficiency in overt action. But _if_ change is genuine, if accounts are still in process of making, and if objective uncertainty is the stimulus to reflection, then variation in action, novelty and experiment, have a true meaning. In any case the question is an objective one. It concerns not man in isolation from the world but man in his connection with it. A world that is at points and times indeterminate enough to call out deliberation and to give play to choice to shape its future is a world in which will is free, not because it is inherently vacillating and unstable, but because deliberation and choice are determining and stabilizing factors.