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Summary of notes and ideas

The historian always oversimplifies, and hastily selects a manageable minority of facts and faces out of a crowd of souls and events whose multitudinous complexity he can never quite embrace or comprehend.” S - Again, our conclusions from the past to the future are made more hazardous than ever by the acceleration of change. In 1909 Charles Peguy thought that “ the world changed less since Jesus Christ than in the last thirty years” ;’ and perhaps some young doctor of philosophy in physics would now add that his science has changed more since 1909 than in all recorded time before.

The present is the past rolled up for action, and the past is the present unrolled for understanding” II–or so we believe and hope.

Therefore the laws of biology are the fundamental lessons of history. Weare subject to the processes and trials of evolution, to the struggle for existence and the survival of the fittest to survive. If some of us seem to escape the strife or the trials it is because our group protects us; but that group itself must meet the tests of survival. So the first biological lesson of history is that life is competition. Competition is not only the life of trade, it is the trade of life-peaceful when food abounds, violent when the mouths outrun the food. Co-operation is real, and increases with social development, but mostly because it is a tool and form of competition; we co-operate in our group-our family, community, club, church, party, “race,” or nation-in order to strengthen our group in its competition with other groups.

War is a nation’s way of eating. It promotes co-operation because it is the ultimate form of competition.

The second biological lesson of history is that life is selection. In the competition for food or mates or power some organisms succeed and some fail. In the struggle for existence some individuals are better equipped than others to meet the tests of survival.

Inequality is not only natural and inborn, it grows with the complexity of civilization. Hereditary inequalities breed social and artificial inequalities; every invention or discovery is made or seized by the exceptional individual, and makes the strong stronger, the weak relatively weaker, than before. If we knew our fellow men thoroughly we could select thirty per cent of them whose combined ability would equal that of all the rest. Life and history do precisely that, with a sublime injustice reminiscent of Calvin’s God.

To check the growth of inequality, liberty must be sacrificed, as in Russia after 1917. Even when repressed, inequality grows; only the man who is below the average in economic ability desires equality; those who are conscious of superior ability desire freedom; and in the end superior ability has its way.

The third biological lesson of history is that life must breed. Nature has no use for organisms, variations, or groups that cannot reproduce abundantly. She has a passion for quantity as prerequisite to the selection of quality.

If the human brood is too numerous for the food supply, Nature has three agents for restoring the balance: famine, pestilence, and war. In a famous Essay on Population (1798) Thomas Malthus explained that without these periodic checks the birth rate would so far exceed the death rate that the multiplication of mouths would nullify any increase in the production of food.

We might describe human nature through the “ Table of Character Elements” given on the following page. In this analysis human beings are normally equipped by “ nature” (here meaning heredity) with six positive and six negative instincts, whose function it is to preserve the individual, the family, the group, or the species. In positive personalities the positive tendencies predominate, but most individuals are armed with both sets of instincts-to meet or to avoid (according to mood or circumstance) the basic challenges or opportunities of life. Each instinct generates habits and is accompanied by feelings. Their totality is the nature of man.

Moral codes differ because they adjust themselves to historical and environmental conditions. If we divide economic history into three stages-hunting, agriculture, industry-we may expect that the moral code of one stage will be changed in the next.

Every decade the machines multiplied and became more complex; economic maturity (the capacity to support a family) came later; children no longer were economic assets; marriage was delayed; premarital continence became more difficult to maintain. The city offered every discouragement to marriage, but it provided every stimulus and facility for sex. Women were “ emancipated” -i.e., industrialized; and contraceptives enabled them to separate intercourse from pregnancy. The authority of father and mother lost its economic base through the growing individualism of industry.

We must remind ourselves again that history as usually written (peccavimus) is quite different from history as usually lived: the historian records the exceptional because it is interesting-because it is exceptional.

Behind the red fac;ade of war and politics, misfortune and poverty, adultery and divorce, murder and suicide, were millions of orderly homes, devoted marriages, men and women kindly and affectionate, troubled and happy with children.

At the other end of the scale history reports that “ the men who can manage men manage the men who can manage only things, and the men who can manage money manage all.” 34 So the bankers, watching the trends in agriculture, industry, and trade, inviting and directing the flow of capital, putting our money doubly and trebly to work, controlling loans and interest and enterprise, running great risks to make great gains, rise to the top of the economic pyramid. From the Medici of Florence and the Fuggers of Augsburg to the Rothschilds of Paris and London and the Morgans of New York, bankers have sat in the councils of governments, financing wars and popes, and occasionally sparking a revolution. Perhaps it is one secret of their power that, having studied the fluctuations of prices, they know that history is inflationary, and that money is the last thing a wise man will hoard.

Since practical ability differs from person to person, the majority of such abilities, in nearly all societies, is gathered in a minority of men. The concentration of wealth is a natural result of this concentration of ability, and regularly recurs in history.

In progressive societies the concentration may reach a point where the strength of number in the many poor rivals the strength of ability in the few rich; then the unstable equilibrium generates a critical situation, which history has diversely met by legislation redistributing wealth or by revolution distributing poverty.

Since men love freedom, and the freedom of individuals in society requires some regulation of conduct, the first condition of freedom is its limitation; make it absolute and it dies in chaos. So the prime task of government is to establish order; organized central force is the sole alternative to incalculable and disruptive force in private hands

Hence most governments have been oligarchies-ruled by a minority, chosen either by birth, as in aristocracies, or by a religious organization, as in theocracies, or by wealth, as in democracies. It is unnatural (as even Rousseau saw) for a majority to rule, for a majority can seldom be organized for united and specific action, and a minority can. If the majority of abilities is contained in a minority of men, minority government is as inevitable as the concentration of wealth; the majority can do no more than periodically throw out one minority and set up another.

Does history justify revolutions? But in most instances the effects achieved by the revolution would apparently have come without it through the gradual compulsion of economic developments.

Since wealth is an order and procedure of production and exchange rather than an accumulation of (mostly perishable) goods, and is a trust (the “ credit system”) in men and institutions rather than in the intrinsic value of paper money or checks, violent revolutions do not so much redistribute wealth as destroy it. There may be a redivision of the land, but the natural inequality of men soon re-creates an inequality of possessions and privileges, and raises to power a new minority with essentially the same instincts as in the old.

In strict usage of the term, democracy has existed only in modern times, for the most part since the French Revolution.

By the time of Plato’s death (347 B.C.) his hostile analysis of Athenian democracy was approaching apparent confirmation by history. Athens recovered wealth, but this was now commercial rather than landed wealth; industrialists, merchants, and bankers were at the top of the reshuffled heap. The change produced a feverish struggle for money, a pleonexia, as the Greeks called it-an appetite for more and more. The nouveaux riches (neoplutoi) built gaudy mansions, bedecked their women with costly robes and jewelry, spoiled them with dozens of servants, rivaled one another in the feasts with which they regaled their guests. The gap between the rich and the poor widened; Athens was divided, as Plato put it, into “ two cities: … one the city of the poor, the other of the rich, the one at war with the other.

The rich have become so unsocial,” wrote Isocrates about 366 B.C., “ that those who own property had rather throw their possessions into the sea than lend aid to the needy, while those who are in poorer circumstances would less gladly find a treasure than seize the possessions of the rich.

Every advance in the complexity of the economy puts an added premium upon superior ability, and intensifies the concentration of wealth, responsibility, and political power. Democracy is the most difficult of all forms of government, sincit requires the widest spread of intelligence, and we forgot to make ourselves intelligent when we made ourselves sovereign. Education has spread, but intelligence is perpetually retarded by the fertility of the simple. A cynic remarked that “ you mustn’t enthrone ignorance just because there is so much of it.” However, ignorance is not long enthroned, for it lends itself to manipulation by the forces that mold public opinion. It may be true, as Lincoln supposed, that “ you can’t fool all the people all the time,” but you can fool enough of them to rule a large country.

Democracy has now dedicated itself resolutely to the spread and lengthening of education, and to the maintenance of public health. If equality of educational opportunity can be established, democracy will be real and justified. For this is the vital truth beneath its catchwords: that though men cannot be equal, their access to education and opportunity can be made more nearly equal. The rights of man are not rights to office and power, but the rights of entry into every avenue that may nourish and test a man’s fitness for office and power. A right is not a gift of God or nature but a privilege which it is good for the group that the individual should have

War is one of the constants of history, and has not diminished with civilization or democracy. In the last 3,42 I years of recorded history only 268 have seen no war. We have acknowledged war as at present the ultimate form of competition and natural selection in the human species. “Polemos pater panton,” said Heracleitus; war, or competition, is the father of all things, the potent source of ideas, inventions, institutions, and states. Peace is an unstable equilibrium, which can be preserved only by acknowledged supremacy or equal power.

It is pitiful (says the general) that so many young men die in battle, but more of them die in automobile accidents than in war, and many of them riot and rot for lack of discipline; they need an outlet for their combativeness, their adventurousness, their weariness with prosaic routine; if they must die sooner or later why not let them die for their country in the anesthesia of battle and the aura of glory.

History repeats itself in the large because human nature changes with geological leisureliness, and man is equipped to respond in stereotyped ways to frequently occurring situations and stimuli like hunger, danger, and sex. But in a developed and complex civilization individuals are more differentiated and unique than in a primitive society, and many situations contain novel circumstances requiring modifications of instinctive response; custom recedes, reasoning spreads; the results are less predictable. There is no certainty that the future will repeat the past. Every year is an adventure.

Since inequality grows in an expanding economy, a society may find itself divided between a cultured minority and a majority of men and women too unfortunate by nature or circumstance to inherit or develop standards of excellence and taste. As this majority grows it acts as a cultural drag upon the minority; its ways of speech, dress, recreation, feeling, judgment, and thought spread upward, and internal barbarization by the majority is part of the price that the minority pays for its control of educational and economic opportunity.

Is this a depressing picture? Not quite. Life has no inherent claim to eternity, whether in individuals or in states. Death is natural, and if it comes in due time it is forgivable and useful, and the mature mind will take no offense from its coming. But do civilizations die? Again, not quite. Greek civilization is not really dead; only its frame is gone and its habitat has changed and spread; it survives in the memory of the race, and in such abundance that no one life, however full and long, could absorb it all.

Since we have admitted no substantial change in man’s nature during historic times, all technological advances will have to be written off as merely new means of achieving old ends-the acquisition of goods, the pursuit of one sex by the other (or by the same), the overcoming of competition, the fighting of wars. One of the discouraging discoveries of our disillusioning century is that science is neutral: it will kill for us as readily as it will heal, and will destroy for us more readily than it can build.

We have said that a great civilization does not entirely die-non onmis moritur. Some precious achievements have survived all the vicissitudes of rising and falling states: the making of fire and light, of the wheel and other basic tools; language, writing, art, and song; agriculture, the family, and parental care; social organization, morality, and charity; and the use of teaching to transmit the lore of the family and the race. These are the elements of civilization, and they have been tenaciously maintained through the perilous passage from one civilization to the next. They afe the connective tissue of human history.

Consider education not as the painful accumulation of facts and dates and reigns, nor merely the necessary preparation of the individual to earn his keep in the world, but as the transmission of our mental, moral, technical, and aesthetic heritage as fully as possible to as many as possible, for the enlargement of man’s understanding, control, embellishment, and enjoyment of life.

History is, above all else, the creation and recording of that heritage; progress is its increasing abundance, preservation, transmission, and use. To those of us who study history not merely as a warning reminder of man’s follies and crimes, but also as an encouraging remembrance of generative souls, the past ceases to be a depressing chamber of horrors; it becomes a celestial city, a spacious country of the mind, wherein a thousand saints, statesmen, inventors, scientists, poets, artists, musicians, lovers, and philosophers still live and speak, teach and carve and sing.

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