At present the future of mankind is dark. "Stop, look, and listen"-the prudent caution at railroad crossings-must be amended to read "stop, look, listen, and THINK"; not for the saving of a few lives in railroad accidents, but for the preservation of the life of humanity. Living organisms, of the lower and simpler types, in which the differentiation and the integration of the vital organs have not been carried far, can move about for a considerable time after being deprived of the appliances by which the life force is acc.u.mulated and transferred, but higher organisms are instantly killed by the removal of such appliances, or even by the injury of minor parts of them; even more easily destroyed are the more advanced and complicated _social_ organizations.

The first question is: what are to be the scientific methods that will eliminate diverse opinions and creeds from an a.n.a.lysis of facts and ensure correct deductions based upon them? A short survey of facts concerning civilization will help to point the way.

Humanity, in its cradle, did not have science; it had only the faculties of observation and speculation. In the early days there was much speculative thinking, but it was without any sufficient basis of facts.

Theology and philosophy flourished; their speculations were often very clever, but all their primitive notions about facts-such as the structure of the heavens, the form of the earth, mechanical principles, meteorological or physiological phenomena-were almost all of them wrong.

What is history? What is its significance for humanity? Dr. J. H. Robinson gives us a precise answer: "Man's abject dependence on the past gives rise to the continuity of history. Our convictions, opinions, prejudices, intellectual tastes; our knowledge, our methods of learning and of applying for information we owe, with slight exceptions, to the past-often to the remote past. History is an expansion of memory, and like memory it alone can explain the present and in this lies its most unmistakable value."(2)

The savage regards every striking phenomenon or group of phenomena as caused by some personal agent, and from remotest antiquity the mode of thinking has changed only as fast as the relations among phenomena have been established.(3)

Human nature was always asking "why"? and not being able to answer why, they found their answer through another factor "who." The unknown was called, G.o.ds or G.o.d. But with the progress of science the "why" became more and more evident, and the question came to be "how." From the early days of humanity, dogmatic theology, law, ethics, and science in its infancy, were the monopolies of one cla.s.s and the source of their power.(4)

The first to break this power were the exact sciences. They progressed too rapidly to be bound and limited by obscure old writings and prejudices; life and realities were their domain. Science brushed aside all sophistry and became a reality. Ethics is too fundamentally important a factor in civilization to depend upon a theological or a legal excuse; ethics must conform to the _natural_ laws of human _nature_.

Laws, legal ideas, date from the beginning of civilization. Legal speculation was wonderfully developed in parallel lines with theology and philosophy before the natural and exact sciences came into existence. Law was always made by the few and in general for the purpose of preserving the "existing order," or for the reestablishment of the old order and the punishment of the offenders against it.

Dogmatic theology is, by its very nature, unchangeable. The same can be said in regard to the spirit of the law. Law was and is to protect the past and present status of society and, by its very essence, must be very conservative, if not reactionary. Theology and law are both of them static by their nature.(5)

Philosophy, law and ethics, to be effective in a dynamic world must be dynamic; they must be made vital enough to keep pace with the progress of life and science. In recent civilization ethics, because controlled by theology and law, which are static, could not duly influence the dynamic, revolutionary progress of technic and the steadily changing conditions of life; and so we witness a tremendous downfall of morals in politics and business. Life progresses faster than our ideas, and so medieval ideas, methods and judgments are constantly applied to the conditions and problems of modern life. This discrepancy between facts and ideas is greatly responsible for the dividing of modern society into different warring cla.s.ses, which do not understand each other. Medieval legalism and medieval morals-the basis of the old _social_ structure-being by their nature conservative, reactionary, opposed to change, and thus becoming more and more unable to support the mighty social burden of the modern world, must be adjudged responsible in a large measure for the circ.u.mstances which made the World War inevitable.

Under the flash of explosives some of the workings of those antiquated ideas were exposed or crushed. The World War has profoundly changed economic conditions and made it necessary to erect new standards of values. We are forced to realize that evolution by transformation is a cosmic process and that reaction, though it may r.e.t.a.r.d it, can not entirely stop it.(6)

The idea that organic species are results of special creation has no scientific standard whatever. There is not one fact tending to prove special or separate creation; the evidence, which is overwhelming, is all of it on the other side. The hypothesis of special creation is a mere fossil of the past. Evolution is the only theory which is in harmony with facts and with all branches of science: life is dynamic, not static.

Philosophy, as defined by Fichte, is the "science of sciences." Its aim was to solve the problems of the world. In the past, when all exact sciences were in their infancy, philosophy had to be purely speculative, with little or no regard to realities. But if we regard philosophy as a Mother science, divided into many branches, we find that those branches have grown so large and various, that the Mother science looks like a hen with her little ducklings paddling in a pond, far beyond her reach; she is unable to follow her growing hatchlings. In the meantime, the progress of life and science goes on, irrespective of the cackling of metaphysics.

Philosophy does not fulfill her initial aim to bring the results of experimental and exact sciences together and to solve world problems.

Through endless, scientific specialization scientific branches multiply, and for want of coordination the great world-problems suffer. This failure of philosophy to fulfill her boasted mission of scientific coordination is responsible for the chaos in the world of general thought. The world has no collective or organized higher ideals and aims, nor even fixed general purposes. Life is an accidental game of private or collective ambitions and greeds.(7)

Systematic study of chemical and physical phenomena has been carried on for many generations and these two sciences now include: (1) knowledge of an enormous number of facts; (2) a large body of natural laws; (3) many fertile working hypotheses respecting the causes and regularities of natural phenomena; and finally (4) many helpful theories held subject to correction by further testing of the hypotheses giving rise to them. When a subject is spoken of as a science, it is understood to include all of the above mentioned parts. Facts alone do not const.i.tute a science any more than a pile of stones const.i.tutes a house, not even do facts and laws alone; there must be facts, hypotheses, theories and laws before the subject is ent.i.tled to the rank of a science.

The primal function of a science is to enable us to antic.i.p.ate the future in the field to which it relates. Judged by this standard, neither philosophy nor its kindred-the so-called social sciences-have in the past been very effective. There was, for example, no official warning of the coming of the World War-the greatest of catastrophes. The future was not antic.i.p.ated because political philosophers did not possess the necessary basis of knowledge. To be just we must admit that philosophy has been but little aided financially because it is commonly regarded as unnecessary.

The technical branches of science have been strongly backed and generally supported by those to whom they have brought direct profit; and so they have had better opportunities for development.

Ethics in the stifling grip of myth and legalism is not convincing enough to exercise controlling influence. Such is the situation in which we find ourselves. Being still in our childhood and thinking like savages, we looked upon the World War as a personal creation of a "war-lord," because those interested in it told us so. We neglected to use our common sense and look deeper into its origins; to perform for ourselves the duty which political philosophy did not perform for us-the duty of thinking in terms of facts and not in terms of metaphysical speculations. Knowledge of facts would have told us that the war lords were only the representatives of the ruling cla.s.ses. A system of social and economic order built exclusively on selfishness, greed, "survival of the fittest," and ruthless compet.i.tion, must cease to exist, or exist by means of war. The representatives of this system determined to continue to exist, and so war was the consequence.

The ruling cla.s.ses carried the whole system under which they lived to its logical conclusion and natural issue, which is "grab what you can." This motto is not peculiar to any one country; it is the motto of our whole civilization and is the inevitable outcome of our stupid philosophy regarding the characteristic nature of man and the proper potentialities of human life. Where are we to find the true doctrines? Where the true philosophy? If we go back over the history of civilization, we find that in all "sciences," except the exact ones, private opinions and theories have shaped our beliefs, colored our mental processes and controlled our destinies; we see, for example, pessimism opposed to optimism, materialism to spiritualism, realism to idealism, capitalism to socialism, and so on endlessly. Each of the disputatious systems has a large number of followers and each faction looks upon the others as deprived of truth, common sense and knowledge. All of them play with the words "natural law"

which they ignorantly presume to have as the basis and content of their own particular doctrine.

It is the same in the realm of religions; there are approximately 291 million Confucianists, or Taoists, 261 million Roman Catholics, 211 million Mohammedans, 209 million Hindus, 177 million Protestants, 157 million Animists, 137 million Buddhists, 115 million Orthodox Christians-to speak only of the most important religions. Each group, and they are rather large groups, believes its theory or its faith to be infallible and all the others to be false.

Bacon seems a bit remote, but the idols and medieval fetishes which he so masterfully describes are equally venerated to-day.

(_Novum Organum_, by Francis Bacon.)

34. "Four species of idols beset the human mind, to which (for distinction's sake) we have a.s.signed names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre.

40. "The information of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic.

41. "The idols of the tribe are inherent in human nature and the very tribe or race of man; for man's sense is falsely a.s.serted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the Universe, and the human mind resembles these uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them.

42. "The idols of the den are those of each individual; for everybody (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature, either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like; so that the spirit of man (according to its several dispositions), is variable, confused, and, as it were, actuated by chance; and Herac.l.i.tus said well that men search for knowledge in lesser worlds, and not in the greater or common world.

43. "There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and a.s.sociation of men with each other; for men converse by means of language, but words are formed at the will of the generality, and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances afford a complete remedy-words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies.

44. "Lastly, there are idols which have crept into men's minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre: for we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fict.i.tious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can be still composed and made to agree with each other, the causes of the most opposite errors being generally the same.

Nor, again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect."(8)

Metaphysical speculation and its swarming progeny of blind and selfish political philosophies, private opinions, private "truths," and private doctrines, sectarian opinions, sectarian "truths" and sectarian doctrines, querulous, confused and blind-such is characteristic of the _childhood_ of humanity. The period of humanity's _manhood_ will, I doubt not, be a scientific period-a period that will witness the gradual extension of scientific method to all the interests of mankind-a period in which man will discover the essential nature of man and establish, at length, the science and art of directing human energies and human capacities to the advancement of human weal in accordance with the laws of human nature.

Chapter III. Cla.s.ses of Life

The problems to be dealt with in this chapter are not easy, but they are exceedingly important. To cla.s.sify phenomena correctly, they must be correctly a.n.a.lysed and clearly defined. For the sake of clearness I will use the simplest ill.u.s.trations and, avoiding as much as possible the difficulties of technical terms, will use language easily to be understood by every one. In some cases the words will indeed have a technical meaning and it will be necessary to exercise great care against the danger of giving false impressions; for clear ideas are essential to sound thinking.

As a matter of fact our common daily speech is ill adapted for the precise expression of thought; even so-called "scientific" language is often too vague for the purpose and requires further refining. Some may say that it is useless and unnecessary to lay so much stress on correct thinking and precise expression; that it has no practical value; for they say that "business" language is good enough to "talk business," or to put "something over" the other fellow. But a little explanation will show that precision is often of the greatest importance.

Humanity is a peculiar cla.s.s of life which, in some degree, determines its own destinies; therefore in practical life _words_ and _ideas_ become _facts_-facts, moreover, which bring about important practical consequences. For instance, many millions of human beings have defined a stroke of lightning as being the "punishment of G.o.d" of evil men; other millions have defined it as a "natural, casual, periodical phenomenon"; yet other millions have defined it as an "electric spark." What has been the result of these "non-important" definitions in practical life? In the case of the first definition, when lightning struck a house, the population naturally made no attempt to save the house or anything in it, because to do so would be against the "definition" which proclaims the phenomenon to be a "punishment for evil," any attempt to prevent or check the destruction would be an impious act; the sinner would be guilty of "resisting the supreme law" and would deserve to be punished by death.

Now in the second instance, a stricken building is treated just as any tree overturned by storm; the people save what they can and try to extinguish the fire. In both instances, the behavior of the populace is the same in one respect; if caught in the open by a storm they take refuge under a tree-a means of safety involving maximum danger but the people do not know it.

Now in the third instance, in which the population have a scientifically correct definition of lightning, they provide their houses with lightning rods; and if they are caught by a storm in the open they neither run nor hide under a tree; but when the storm is directly over their heads, they put themselves in a position of minimum exposure by lying flat on the ground until the storm has pa.s.sed.

Such examples could be given without end, but there is another example of sufficient vital importance to be given here, as it has to do with our conception of the social and economic system, and the state. If our inst.i.tutions are considered "G.o.d-given"-sacred and therefore static-every reformer or advocate of change should be treated as a criminal or "a danger to the existing order" and hanged or at least put in jail for life.

But now, if our inst.i.tutions are "man made," imperfect and often foolish, and subject to change all the time steadily and dynamically in obedience to some known or unknown law; then of course all reactionaries would be a "danger to the natural order" and they should be treated the same way. The importance of definitions can be seen in all other fields of practical life; definitions create conditions. To know the world in which we live, we have to a.n.a.lyse facts by help of such facts as we know in daily practice and such facts as are established in scientific laboratories where men do not jump to conclusions. In some places it will be necessary to make statements that will have to await full justification at a later stage of the discussion. This will be necessary to indicate the trend of the a.n.a.lysis.

The aim of the a.n.a.lysis is to give us just conceptions, correct definitions, and true propositions. The process is slow, progressive, and endless. The problems are infinitely many, and it is necessary to select.

Fortunately the solution of a few leads automatically to the solution of many others. Some of the greatest and most far-reaching scientific discoveries have been nothing else than a few correct definitions, a few just concepts and a few true propositions. Such, for example, was the work of Euclid, Newton and Leibnitz-a few correct definitions, a few just concepts, a few true propositions; but these have been extended and multiplied, sometimes by men of creative genius, and often almost automatically by men of merely good sense and fair talent.

The matter of definition, I have said, is very important. I am not now speaking of _nominal_ definitions, which for convenience merely give names to known objects. I am speaking of such definitions of phenomena as result from correct a.n.a.lysis of the phenomena. Nominal definitions are mere conveniences and are neither true nor false; but a.n.a.lytic definitions are definitive _propositions_ and are true or else false. Let us dwell upon the matter a little more.

In the ill.u.s.tration of the definitions of lightning, there were three; the first was the most mistaken and its application brought the most harm; the second was less incorrect and the practical results less bad; the third under the present conditions of our knowledge, was the "true one" and it brought the maximum benefit. This lightning ill.u.s.tration suggests the important idea of _relative_ truth and _relative_ falsehood-the idea, that is, of degrees of truth and degrees of falsehood. A definition may be neither absolutely true nor absolutely false; but of two definitions of the same thing, one of them may be truer or falser than the other.

If, for ill.u.s.tration's sake, we call the first "truth" _A_, (alpha 1), the second one _A_2 (alpha 2), the third one _A_3 (alpha 3), we may suppose that a genius appears who has the faculty to surpa.s.s all the other relative truths _A_1, _A_2, _A_3, ... _A_n and gives us an absolute or final truth, VALID IN INFINITY (_A_infinity) say a final definition, that lightning is so ... and so ..., a kind of energy which flows, let us say, through a gla.s.s tube filled with charcoal. Then of course this definition would immediately make obvious what use could be made of it. We could erect gla.s.s towers filled with charcoal and so secure an unlimited flow of available free energy and our whole life would be affected in an untold degree. This example explains the importance of correct definitions.

But to take another example: there is such a thing as a phenomenon called the "color" red. Imagine how it might be defined. A reactionary would call it a "Bolshevik" (_A_1); a Bolshevik would say "My color" (_A_2); a color-blind person would say "such a thing does not exist" (_A_3); a Daltonist would say "that is green" (_A_4); a metaphysician would say "that is the soul of whiskey" (_A_5); an historian would say "that is the color of the ink with which human history has been written" (_A_6); an uneducated person would say "that is the color of blood" (_A_7); the modern scientist would say "it is the light of such and such wave length"

(_A_8). If this last definition be "valid in infinity" or not we do not know, but it is, nevertheless, a "scientific truth" in the present condition of our knowledge.

This final but unknown "truth valid in infinity" is somehow perceived or felt by us as an ideal, for in countless years of observation we have formed a series of less and less false, more and more nearly true "ideas"

about the phenomenon. The "ideas" are _reflexes_ of the phenomenon, reflected in our midst as in a mirror; the reflexes may be distorted, as in a convex or concave mirror, but they suggest an ideal reflex valid in infinity. It is of the utmost importance to realize that the words which are used to express the ideas and the ideals are THE MATERIALIZATION of the ideas and ideal; it is only by words that we are enabled to give to other human beings an exact or nearly exact impression which we have had of the phenomenon.

It may be helpful to ill.u.s.trate this process by an example. Let us suppose that a man makes an experiment of doing his own portrait from a mirror, which may be plane, concave or convex. If he looks into a plane mirror, he will see his true likeness; even so, if he be a poor designer, he will draw the likeness badly. Let us suppose that the man has beautiful features but because the drawing is very poor, it will not convey the impression that the features of the original were beautiful. If this poor designer were to look into and work from a concave or convex mirror, the drawing of his likeness would have practically no resemblance to his original features.

For correct a.n.a.lysis and true definitions of the cardinal cla.s.ses of life in our world it is necessary to have some just ideas about dimensions or dimensionality. The Britannica gives us some help in this connection. I will explain briefly by an example. Measurable ent.i.ties of different kinds can not be compared directly. Each one must be measured in terms of a unit of its own kind. A line can have only length and therefore is of one dimension: a surface has length and width and is therefore said to have two dimensions; a volume has length, width and thickness and is, therefore, said to have three dimensions. If we take, for example, a volume-say a cube-we see that the cube has surfaces and lines and points, but a volume is not a surface nor a line nor a point. Just these dimensional differences have an enormous unrealized importance in practical life, as in the case of taking a line of five units of length and building upon it a square, the measure of this square (surface) will not be 5, it will be 25; and the 25 will not be 25 linear units but 25 square or surface units. If upon this square we build a cube, this cube will have neither 5 nor 25 for its measure; it will have 125, and this number will not be so many units of length nor of surface but so many solid or cubic units.

It is as plain as a pike staff that, if we confused _dimensions_ when computing lengths and areas and volumes, we would wreck all the architectural and engineering structures of the world, and at the same time show ourselves stupider than block-heads.