Part 11

But we pass to the second feature of this world in which we are journeying, namely, to the sympathy of the spiritual and the physical.

But by this necessary sympathy between the spiritual and the material is not meant a mere parallelism so called. Thinkers, present and past, have tried to be satisfied with such a meaning. To be quite real, however, sympathy must be substantial even to the point of unity, not formal. Some friends, and even some married people, are parallel, life matching life at each and every point, but not positively and vitally sympathetic. Still, in parallelism, the very name for which is fairly indicative of its import, there is a convenient approach to the meaning here intended. Moreover, our Cartesian philosophers were much given to a theory of parallelism in their views of the relation of the two spheres of mind and matter; their specific doctrine of continuous creation, already referred to, was parallelistic; and they found the human mind and [p.205] the human body, though distinctly two, still "parallel." Then, too, in more recent times, parallelism has been in evidence, figuring conspicuously at least as a working standpoint in the psychological laboratory, and figuring also, I venture to add, as an important assumption in philanthropic work. Accordingly, although the term itself does convey a good deal of its meaning, I shall try, in words as simple as possible, to show exactly what the theory of parallelism is. This done, we shall be able to see, or think through parallelism to sympathy of a more genuine and a more vital sort.

As was said, the doctrine of continuous creation, holding as it does that the mental and spiritual life of God and the constant changes in the natural world, the world said to be of his creation, are always in accord, God in his relation to the world being, so to speak, always up to date and having his attention on every place and part, is distinctly a parallelistic doctrine; but, quite apart from any theological reference, parallelism asserts that all states, or events, in the two spheres of body and mind, of spirit and matter, are (1) equally real and substantial, and (2) perfectly harmonious and consistent, in just the sense that always in connection with any condition or change in one realm there is an accompanying condition or change in the other, although (3) between the two there exists and can exist no causal connection whatever. Obviously to make either, whether by what is known as causation or in any other way, the producing and wholly determining condition of the other, or of anything in the other, would be at once to unsettle the equivalence or balance of their reality, and equally real [p.206] they must be. Thus, in more detail, mind is denied any independent part in the production or determination of anything in the material realm, and matter is in no way the source of what transpires in mind. Each is, so far as the other is concerned, quite its own master. Each is absolutely without any arbitrary influence, any influence not natural or sympathetic or co-operative, upon the other. So to speak, neither imposes on the other a "must" that is not at the same time already the other's "would." In other words, any state in one is always the occasion, but, so far as an independent causation goes, the wholly passive occasion of something quite pertinent occurring in the other. Is there an idea, a state of consciousness; then, corresponding, there is some real thing, some physical object adequate to the idea. Is there an act of will; then, corresponding to it, some movement in the material world. Were the relation different from this, were mind and matter ever independent causes, not merely coincidents or perhaps co-operative causes, of each other, then, as is worth adding, besides the disturbance of the equivalence of reality, already referred to, there would be implied a fixity of plan, or manner of action, and a definiteness of possessed power in the nature of the supposed causes, and these implications would also give offence.

Yet in the world of our journeying there must be causation--on some plan--of some sort. Parallelism, though sometimes supposed to be more sweeping, is really and consistently a denial only of isolated, independent causes. It denies, not causation, but causation as ever localized or with an exclusive residence. [p.207] In very much the same way certain political ideas, growing to explicit expression contemporaneously, have denied, not sovereignty or power, but an exclusively localized sovereignty or power, as in the case of absolute monarchy or of an absolute institution, whether church or state. Parallelism, or at least the inner meaning of it, simply imposes certain conditions on a still real causation. These conditions, too, necessarily involve a significant, even a revolutionary change in the nature and value of any cause, but beyond peradventure they are unavoidable conditions. Thus, every active thing having any part in the causation of the world must always be only one among other active things, each also with some part. Then, secondly, all active things must co-operate, in, if not actually through their differences working together and harmoniously for what is real. In short, they must be "parallel." And, lastly, as something not formally asserted by parallelism but still far from incongruous with it and, as seems to me, even demanded by its inner meaning, all active things must be always acted upon as well as acting.

To give a single illustration, though this may be quite superfluous, parallelism would view the life of a skilled labourer at work in his shop as a process in two parts. On the one hand, the environment, comprising not merely all the tools and materials, but also the body of the workman, moves as a mechanism, each part flying to its appointed task consistently with the particular thing to be done; and then, on the other hand, the mind and the will of the mechanic, not by any independent ab extra causation, but [p.208] nevertheless at every thought or sensation coincidently and pertinently accompanies the environment's mechanical movement. Each process is consistent within itself, not following nor yet preceding, but accompanying the other in perfect step. What makes the environment so tractable or the mind so practical? The credit here has usually been given to a tertium quid, to God, who is so made more a mediator than a creator. God is the Great Paralleler. But the third condition that was to be met--how about that? Are the workman's mind and his environment each at once acting and acted upon? Are their two processes virtually one instead of two? and is the mediation accordingly, just in the fact of such unity instead of in some being acting as if from without? So far as the formal theory goes, as was said, this third condition is not fulfilled, but the theory cannot be understood as opposed to such unity; rather it is a first step and a long step towards an appreciation of it. The formal theory, alike in its assertion of the parallelism and in its view of God as mediator rather than positive creator, is an effective attack, consistent, as we have seen, with the demands of an honest, thorough-going scepticism, upon the fixed, independent, arbitrarily creative cause in any form. It does not openly assert causation in any other sense. Seeming quite oblivious, for example, of causation as action with an accompanying reaction, or of what I should style an organic or differential causation. But, besides making and needing to make no denial of this, it all but opens the door to recognition of such a view.

In such manner, then, as simply and as briefly as [p.209] I find myself able to put the case, runs the theory of parallelism; with its equal reality and its non-interference of two distinct but thoroughly correspondent agencies or substances, certainly a theory of a formal, rather than genuine and vital, sympathy. Metaphysically it is dualism still persistent. But one needs only a little insight, and perhaps also a slight leaning towards the gruesome, to see that it is dualism--at least the dualism of the medieval type--already in a shroud. Even dualism demands, and should always be allowed, its funeral service and a decent burial. With the passing of dualism, however, the sympathy becomes more than merely formal. Two things always equally real cannot be really two, and a perfect parallelism, though satisfying to certain cherished traditions in philosophy or theology, is so saturated with unity as to be almost, if not quite, at the point of precipitation. Without attempting, therefore, any further appraisal of parallelism metaphysically, we may turn to what will seem more practical.

Looking or thinking through this metaphysical theory we can see that it is equivalent to a declaration that the physical and the spiritual in human life, or in life at large, are meant for each other. Perhaps in a somewhat stilted fashion, but nevertheless beyond any chance of question, it is a philosophy that makes man and nature always accordant and adaptable, and coming as it did in the history of thought near the beginning of the modern period, it can lay claim to this meaning on historical as well as on logical grounds. Its value to philanthropy, too, perhaps only another sign of its modernism, is easily [p.210] detected, since it supplies just such tangible means as the material conditions of life for the accomplishment of philanthropic ends, and its service to scientific psychology, plainly an indispensable service, lies in its making the physical nature a medium, not merely for the expression, but also for the study of what is psychical. As for its relation to the argument of this book, it is simply dualism meeting; or trying to meet, the demand, in the first place, that reality itself should be indeterminate--always a tertium quid--and, in the second place, that the things that are definite, be they material or spiritual, should work together for reality. Under the same demand, be it said, atomism could stand only if supplemented by some doctrine of assumed unity or co-operation among all the elements--as, for example, by Leibnitz's doctrine of pre-established harmony.

But, furthermore, looking and thinking through the theory of parallelism, we can see something of special significance for the doubter's world. Men often forget that new relations of things mean new things, or at least new characters for the old things. Thus, mind and matter, or man and nature, if become, or found to be, parallel, are no longer the mind and the matter, the spiritual man and the physical world, that they were. The two things, just by their complete correspondence, are changed in a most important way. That they must be changed is quite evident, but how to state exactly what the change is is not easy. That the change, too, must be in the direction of their more vital union is evident to us, but again the precise description of it is difficult. Still, I submit that the [p.211] effect of correspondence, whether this be natural or imposed, is to make the things concerned, in the present instance the spiritual and the material, at once dynamic and teleologic in character and function. Moreover, they are dynamic with the same reality and teleologic for the same end. To correspond to something, as parallelism makes matter and mind correspond to each other, is not, and cannot be, simply to have a certain character, self-contained and generally static; it is, and apparently it must be, to have a constant call to action, a constant motive to go beyond self, and so to make one's nature mediative or instrumental. Wherefore, if this be in truth the effect of correspondence, in our doubter's world mind appears as a thinking, not a mere knowing, and matter as a moving, not a mere being; and the thinking and the motion are instrumental, or mediative, to the same end, to the same reality. All of which, moreover, being translated, means, on the one hand, that in our doubter's world man is free to think to some practical purpose, and, on the other hand, that the material world will serve both his thinking and his purpose.

As to the first of these, the freedom of thought, mind by being relieved from all danger of any arbitrary interference from the physical world, has at once the conscious right of independent procedure and the positive assurance of its thinking, thus free and independent, being quite practical or applicable; for plainly the freedom is in, not from, the material world. Nothing possible to thought, no consistent chain of reflections upon experience, however abstract, can possibly fail to be exemplified in the [p.212] natural world, or--as Hegel said, giving more direct expression to the same idea--the real is rational and the rational is real. The applicability of thought to life, therefore, the real utility of looking well before leaping, the ultimate service even of the most technically scientific theory is what we see from our present observation-tower, and the splendour of the view hardly calls for remark. Man is free to think, to think in his world and about it; and his thought is always incarnate; it is an unfailing mediator between him and the life of the material world about him. "Well begun is half done" is an old saw, and for human conduct a great truth, but "Well thought is well done" is even greater, if not older. Think clearly, and the fulfilling act, the overt expression of your thought, is already ensured. A thoroughly developed plan finds its execution, as it were, already provided for; such is the perfect sympathy between the mental and the physical world.

Now, however, that we have observed the complete freedom of the thinker in the doubter's world, now that we see the thinker free, not only to develop his thought abstractly, but also to expect that the conclusions which he reaches will be exemplified in his [p.213] world and so to be able to apply them there, we are in great danger of serious misunderstanding. Thought is indeed free, but the truly free thinker is no single individual developing some particular point of view, although even such a one must always have some part in the freedom of thought. Free thought is deeper than any of its formal expressions and broader than the positive experience of any of its exponents; it belongs to the life of mind as present throughout the whole sphere of all conscious life; and the single individual has part in it only when his actual, articulate thinking is supplemented by his conscious doubting of his own peculiar standpoint, his treatment of this as only tentative and mediative, and his consequent appeal to thought as always deeper and broader than just what he sees, or--amounting really to the same thing--only when his thought is mingled in social conflict and mutual accommodation with that of others. In the doubter's world the thought that is at once free and fully applicable is social--just as we know doubt to be social; that perfect applicability, so essential to truly free thought, simply cannot belong to all thinking, or to all thoughts, distributively and indiscriminately, to all specific thoughts and ideas, though all must be capable of some application, more or less enduring, but only in the first place to the thinking that, like pure mathematics, is exact and general simply because strictly formal and abstract, and in the second place to the thinking that when material and concrete, when dealing, with actual affairs and definite practical relations, makes up for its consequent [p.214] relativity and subjectivity by inner paradox or contradiction, in so far as individual or personal, and by open opposition and controversy, in so far as it is social, and assumes accordingly only the value of a means to an end.

Much has been said in earlier chapters of the paradoxical nature of human experience. There was seen to be among men no knowledge without a contradiction, and the ever-present paradoxes of experience were recognized as causes of thorough-going doubt. But, although at first sight seeming to blast man's ordinary experience, and his science also, these paradoxes were eventually found also to give to experience movement and poise, reality and practicality, and to involve the individual in a life that was as social as it was real, and thereupon they became as certainly reasons for faith as causes of doubt; they were witnesses to a principle of integrity and validity, a spirit of veracity moving through all experience. Accordingly, once more, our truly free thinker, the thinker whose thought is thoroughly applicable to life, is such a one as lives for and with this principle of validity or spirit of veracity, having his every thought informed with it. He is not the single individual, holding tenaciously to some specific standpoint, but the doubter ever using what he sees and knows, and in using appealing beyond what he sees and knows, or he is even the social life that only more directly and explicitly embraces and uses the views of all individuals, these views always working together for what is true and real; or, lastly, he is the truth-spirit itself which is ever superior to [p.215] anything that is either merely individual or merely social. The free thinker is just the honest doubter; a believer in what he knows or thinks, but only as a working view to something else; and, consciously, a social being, through controversy sharing with others the practical experience of what is real.

With regard to the peculiar case of mathematics, which is widely applicable because formal and as exact as formal, it seems enough to say that while mathematics has very properly become the ideal of all knowledge, not excluding such sciences as psychology and sociology, the final value, the peculiar applicability of mathematics, lies in its character as a general attitude or method. It is not strictly a science, but the ideal method of science. Doctrinally, that is, as to any specific intellectual content, there can hardly be said to be any pure mathematics, any final body of formula absolutely exact and fully applicable. Has not doctrinal mathematics had a history? Has it now no promise of future changes? But whatever has a history--can this be quite "pure"? Have even those axioms, which once upon a time you and I learned to respect for their self-evidence, been free from the criticism and revision of the mathematical experts? Then, too, taking any particular formula from so-called applied mathematics, such as that simple but altogether typical one of the lever, what do we find? An equation is said to exist between the product of the weight by its distance from the fulcrum, and that of the power by its distance from the same point, but in application this formula can never be fully exemplified. The fulcrum never is a point. The perfectly homogeneous lever, so [p.216] necessary to the equation, is unattainable, if not also unthinkable. There can never be complete absence of friction, nor perfectly ideal suspension of the weight or application of the power. And the necessary atmospheric disturbances, even in a "vacuum," to say nothing of the difficulties of absolute measurements, are not less fatal. Only as method, therefore, which really means as procedure according to standards of strictest accuracy and of highest logical consistency, or as closest, most constant loyalty to a spirit of truth, not as doctrine, can mathematics be said to be freely applicable. Mathematics seems to me to be at the very heart of the working hypothesis. Its tests of accuracy are such as forever save science from anything like doctrinal dogmatism. Historically there is much significance in the fact that our doubter, Descartes, was almost the inventor of the Analytic Geometry, and that this and the Calculus, which came afterwards, and which we owe chiefly to Leibnitz and Newton, comprise rather a methodological than a doctrinal mathematics. With their invention and development the application of mathematics to material facts, or it would be better to say to the investigation of material facts, took tremendous strides. So Descartes, who doubted mathematics only because it was not satisfying doctrinally, regained in this case, as in that of his God or his material world, not exactly what he had lost. Alike in mathematics and theology he lost doctrine and creed; he won method and life. And, to return, with reference to the relation of mathematics to the free thinker, nothing can be clearer than that this science, at least sometimes so called, as [p.217] a method or attitude exacting clearest possible procedure and highest logical consistency, is the very principle of veracity, upon loyalty to which the freedom of thought must always depend. Like this principle, too, mathematics--so much more truly than any other discipline--is superior to anything that is either merely individual or abstractly social.

So, looking and thinking through the theory of parallelism, we see how thought is Bet free. Man is free, as was said, to think always to some practical purpose. Secondly, then, with regard to the material world, said to serve his thinking and his purpose, this in its turn is liberated also; it is liberated for a life of its own law and order. Nature, the material world in general, is no longer the victim of arbitrary changes. Such changes as spring from the occultly creative acts of the spiritual world, or more exactly the spirit-world, represented by God in the character of an extraneous being, by a personal devil or by those minor spirits or powers of light or darkness, often if not usually described as objects of superstition, no longer interfere with nature's orderly course. She is left, unmolested, to be just her natural self, consistent and persistent in the way prescribed by her own inner being. And then, while subject to no arbitrary interference, she is herself never given to interference, but is, on the contrary, in her own right, essentially at one with that other world, the world of the thinker. Poets have ever fondly sung of nature's sympathy with man, and her sympathy deep and abiding is exactly what we now observe, nor can any poem too loftily give expression to it.

Corresponding to the thinker's positive knowledge, to the specific law or order, which at one time or another he finds manifest in his world, there is the well-known, but often misunderstood, character of nature as a great mechanism, moving of course under the law. But corresponding to his only tentative acceptance, though always trustful use of what he knows, there is the much neglected character of nature as not an idle, unproductive mechanism, always doing exactly the same thing, but, if I may so speak, a moving, developing, ever-productive one, serving some end larger and deeper than the known law. Nature must indeed be a machine if the thinker's knowledge demands uniformity or law, but an instrument of something other than her mechanical self, in short, not a merely revolving, but an evolving, always productive machine, if the knowledge itself is never final.

The material, mechanical character of nature, as I have said, is often misunderstood. The real meaning of it is lost, and with serious results. In the first [p.219] place, it is taken as if it involved a wholly external, physical nature, and in the second place it is taken as if it represented this nature only as moving through its changes according to a certain law and as having in consequence nothing to do but keep up the dead, strictly "mechanical" existence of its law-fixed character and incidentally involve man in the tireless turning of its fatal wheels. But nothing could be more superficial, or even more needlessly superstitious, than this. Obvious facts are overlooked or, if seen, forgotten. The simplest demands of a truly scientific mind are slighted so inexcusably. Could any law of an alien, external nature ever be an actual or possible object of knowledge? And could such law as is known --of a nature not alien--ever have any but a relative value, a provisional mediate character? Nature may be a machine, but the law of her moving is never identical with any law in positive knowledge, though what is known is always informed with the law of her moving; and this is to make her more than a mere machine. Again, no known law is ever the law, and under the law nature must be qualitatively different from what under the known law she appears to be. To neglect this difference, then, is seriously to misunderstand the mechanical character of nature.

Yet some one promptly objects that I am not at all fair to the common understanding of mechanicalism. I am told that no one ever thinks of nature as revolving strictly in accord with any known law. All men who give any thought to the matter concede that the really ultimate law must be not anything that is known, but only what is yet to be known, and is [p.220] merely like in kind to such laws as men have cognizance of. This interesting concession, however, quite fails of its purpose, since it does not meet the real difficulty here in question. It shows mechanicalism, not indeed bound to any particular knowledge, but nevertheless still conceiving the final lawfulness of nature after the analogy of a particular law, the merely known or unknown or unknowable character of which matters not at all. The analogy is what misleads. The analogy only serves to deaden what really lives.

When will men cease to think of the whole after the analogy of the part? Of the, as if it were a? When will God cease to be only another person? And the universe only another thing? And the lawfulness or unity of all nature only another formula? This or that formula may show nature a mechanism as smooth running and as blindly given to dead routine as could be imagined, but nature is ever more and other than known formulæ of men, and as more and other, or say as answering to the free spirit of truth that moves in the thought of men, she is as free in her real lawfulness as she is infinite. By reason of her infinity there is no law that she may not break. A law may make her a mechanism, dead and idle; the law makes her an organism living and productive. How a positivistic science, making all knowledge wait on actual experience, and accepting all knowledge only tentatively, can ever be mechanicalistic or appeal to the ordinary understanding as an argument for the mechanicalistic view of things is hard to conceive. If one reasons from known forms to uniform activities, must one not also reason from the always provisional [p.221] and developing knowledge to productive activities? Must not the mechanism evolve into something more, adding something to man's life, realizing something for all life, enlarging even the nature of God himself?

Once more, therefore, corresponding to the law that men may know and that they can know only as their working hypothesis, there is nature, a mechanism moving and herself at work, while corresponding to the great living fact of nature's final lawfulness, or to the thinker's sense of truth as a spirit or principle, not a form or creed or programme, there is the constantly, genuinely productive life of nature, the mechanism, as has now been said several times, ever evolving beyond its form and law. Her law is not a law, any more than the thinker's passion for truth can be finally satisfied by a formula or than God's continuously creative life can ever culminate in a single finishing act. The doubter's world, in short, or so much of it as is said to be material, is not law-bound, but law-free: an organism, not a mechanism; and upon the value of this vision of nature, upon the theoretical or the practical value, whether to science or to philosophy, to morals or to religion, to politics or to industry, it seems hardly necessary to dwell. But, to add a word or two in very general appraisal of it, such a nature, served as it is by every law, by every mechanical action, yet bound to move, is active always from design; its life is essentially purposive. Not that it serves the purpose of anything, or any being, beyond itself, but in every part and movement it is itself always maintaining an end, the end of its [p.222] its own untethered reality. In words used before, and applied alike to the spiritual and the material, it is at once dynamic and teleologic.

Such a nature, be it especially observed, is the basic condition, if not also the very inspiration of our modern industrialism. This industrial age, struggling against the old-time militarism, in its religion, in its art and in its literature, in its leisure and in its labour, in city and in country, is an age of machinery; of machinery in all the manifold forms demanded by all the various departments of human life, not of wheels and belts alone; an age of the conscious employment, for human purposes, of the resources of all sorts, the materials and the forces which the natural environment affords. Freedom, not slavery, is recognized as man's ideal portion, and in order to ensure the freedom, not human nature, but physical nature is mechanicalized; or, with the same intent, all the formal means, or instruments, of life are taken as incidents of environment, not as essential to man. So is industrialism supplanting the old-time militarism that sought, in all the relations of life, to identify the human with the instrumental. Witness the values now put upon theories and creeds, upon rites and institutions, upon personal habits and social laws. All of these, to begin with, are means, not ends; and, further, they are means whose devising--so man is insisting, as never before--must be, as near as possible, true to nature. The sovereign conviction of this age of industrialism appears to be that the only sure way to human freedom is the way of nature; employment of such instruments as she can supply; obedience to such law as she may disclose.

So in the doubter's world are the spiritual and the material genuinely sympathetic.

III. A GENUINE INDIVIDUALITY.

Besides the reality, without finality, of all things in experience, to which we gave our first attention in this chapter, and the perfect sympathy of the spiritual and the material, which we have just seen to give new dignity to the intellectual life, making thought free, and new worth to the life and movement of nature, making nature not lifelessly mechanical, but mechanically productive; besides these two features of the doubter's world, there still remain two others to be observed by us. For the first of these there is the fact of a genuine individuality. Different persons, as well as different things, possess a substantial worth to the real and the true. No one may be either real or worthy by himself, but no one is unreal for being dependent on others. The persons, like the things, that work together for what is real, find the service its own reward. Reality, having no exclusive resting-place must itself be dependent. It is dependent on an infinite multiplicity of differences. Therein lies the person's chance for individuality; nay, it is his right to it and assurance of it.

Before the days of Descartes, to speak generally, the typical individual in human society--and let me say also, though at the expense of running into a rather violent metaphor, the typical individual in any class or group whatsoever--was the soldier, a creature of another's will, doing only another's work, and having reality only by virtue of characters so apart from individual peculiarities as actually to imply existence in another world. The individual, in other words--if [p.225] at once real and worthy--was then an unearthly being. For a being so constituted, or living as if he were so constituted, the creationalistic theology and the analogous monarchical politics were of course largely responsible, since in their different ways they took individual independence of action from the general run of mankind. They imposed on men at large a certain uniform of life and belief, and then, as it were, appeased them for this suppression with a doctrine of another life in a world yet to come. Plainly, then, the time was not one when personal individuality, except as it was referred to the other world yonder and apart, was recognized as of much positive worth. Under the regime of prescribed routine, of life with regard to the hereafter, and of mysterious powers of all sorts, more or less in good standing in the realm of the unworldly, personal individuality, though in itself not without some honour, was valued chiefly and primarily for the different conditions, the different relations to the things of this world, and the different views of these things, which men succeeded in overcoming, or rather in completely denying and eschewing. A worthy individuality was thus secured rather through self-denial than self-expression; through the vassal's devotion to his lord, the gallant's submission to his lady, the courtier's humility before his king, or the saint's self-abasement before church and heaven. Just think a moment of resting your claim to distinct personal worth on the mere fact of what you have eschewed or escaped being in some way different, perhaps more worldly, more dangerous, and more powerful, from what some others have eschewed or [p.226] escaped, and you will be able to appreciate the main ground of the ideally significant distinction between man and man in the days before Descartes.

But with the advent of the doubter's view of life absolutism and its appropriate other-worldism melted away like snow beneath a noonday sun, and upon their going self-denial ceased to be the cardinal virtue and the chief ground of an approving self-consciousness. Authority came to be placed not in a visible form, but in an abstract principle. Law became superior to laws; monarchy to monarchs; divinity to Gods; truth to truths, and righteousness to rites and habits. The abstract principle, too, instead of being, as many might imagine, a wholly shadowy thing, real only to the logician, stood for something vital and substantial, for something wholly real, for an inner spirit or life or power in the very things of experience. Authority, henceforth refused to any specific thing, whether person or manner of life, institution or formal belief, became a prerogative of all things together, of all persons or all manners of life or all creeds; and, residing in the working together of them all, it made personal worth consist no longer in the denial of individual characters and relations, but in honest assertion and open use of them. As some have liked to describe the change, the "universal individual," the individual as an authoritative and heaven-made type, that dictated a life and a belief to others generally, passed away, and in its stead, instead of unity as itself an individual, instead of an incarnate type, came unity as in the relation, or the activity maintaining the relation, of all individuals. Instead of a single planet, for [p.227] example, as the controlling centre of the heavenly bodies, came the unity of the solar system through the force or the law of gravity. Instead of a monarch or a book or a city the self-sufficient ruler of human life and human thought, came unity through the ballot; through freedom of thought--always loyal only to a real unity and in being thus loyal also always tolerant; and through all sorts of like means to individuality. The "universal individual" died, and there arose, as it were, out of his grave the living unity of manifold individuals, each one different, yet each quite essential.

And the change brought a transfiguration. It was as if the human soul had entered a new body, or as if the human body had received a new soul. Not least among the significant evidences of the new life were the rise of the study of history and the awakening of a keener and more practical interest in men and things the wide world over. With its valuable accounts of the manifold experiences of different peoples and different times, at last seen to be real parts even of the life present and at hand, the study of history became wonderfully absorbing and inspiring; and not less valuable than this travel in time was the travel in space, the real travel or the imaginary, which accompanied it. Furthermore, such ideas as balance of power and preservation of the worth and integrity of the individual nation, and division of labour and right of free speech and of political and religious liberty, developed into most powerful influences in the life and consciousness of society. And, to return definitely to the single person, he found himself, not in spite of, but because of his [p.228] special place and special standpoint, an active participant in the effective life of his time. Instead of being a mere soldier as before, he found himself a mechanic; certainly the proper inhabitant of a mechanically productive nature.

Doubtless the term soldier lends itself more readily to philosophical generalization than the term mechanic. Perhaps, too, distance in time lends enchantment to the view, for the day of the soldier was, while the day of the mechanic is. The day of the soldier has reached the stage of romance and reflection, while the day of the mechanic suffers from what is commonplace and prosaic, from the associations of a particular life, from dust and smoke and factories, from tools and utilities. Yet the mechanic must be the romantic figure of the future. He is the typical individual of these modern times, of these times of the free because practical thinker, and of a nature not lifelessly mechanical but mechanically productive. Forget the grimy hands and the noisy machinery, the overshadowing smoke and the apparent absorption in mere utility, and think only of the man, who in his best moments feels himself individually responsible and capable, who believes in himself as having at once a peculiar and a necessary part in the real life of his time, and who expresses himself through some skilful mastery over the resources of nature, applying to them the principles his own thinking has uncovered, and using her machinery to the ends of his own nature, which, as we have seen, is bounded only by the "unity of experience."

Remember, too, the mechanic of our modern world is [p.229] not the factory labourer alone. Wherever in social life, whether in political activity or in industrial management, in educational methods or in religious effort, there appears a man who appreciates the need first of observing natural conditions and finding natural laws, and then of acting only in accord with the suggestions of the laws discovered, just there is the mechanic, the responsible agent of a law-free but always lawful nature. The soldier as creature of this world was only a passive, wholly material part of a mechanism which depended for its movement upon some outside power or will; but the mechanic, be he humble labourer skilful in the use of tools, or political leader supporting no law that is not, so far as can be known, in accord with natural life, or religious reformer loyal to life as it is, shares positively in the activity that makes the machinery go and in whatever this activity produces.

And yet one thing more must be said. Just as before we had to view free thought in the light of a divided labour, the individual sharing in it only as he treated his own peculiar experience as hypothetical, as a means to an end, not merely an end in itself, or as he was subject to the restraint and correction of the different experiences of others, so now we must recognize that effective activity, not less than true thinking or than realistic experience, is also necessarily the labour, never of one alone, but of many. The successful mechanic--in other words, the fully responsible agent of a law-free nature--is never an isolated creature with merely such a sentimental concern for his neighbours as might spring from the recognized chance [p.230] of meeting them in that world of the hereafter, where all are to be equal and where love and peace are to supplant the present hate and rivalry; he is, on the contrary, one among others, different from him, it is true, and often very positively at variance with him, but engaged with him in a single activity and achievement. His difference works not against, but with their differences for thoroughly controlled, truly effective activity. As things are real, though never final, so men, at work in the world, are individual and individually important, but never alone.