The humans, with their “autonomous” capacity to grow, to be active in space and to be active in time, by the three dimensional region MAPH.
Such diagrammatic illustrations must not be taken too literally; they are like figures of speech—helpful if understood—harmful if not understood. The reader should reflect upon the simple idea of dimensions [pg 062] until he sees clearly that the idea is not merely a thing of interest or of convenience, but is absolutely essential as a means of discriminating the cardinal classes of life from one another and of conceiving each class to be what it is instead of mixing it confusedly with something radically different. It will greatly help the reader if he will retire to the quiet of his cloister and there meditate about as follows. A line has one dimension; a plane has two; a plane contains lines and so it has line properties—one-dimensional properties—but it has other properties—two-dimensional properties—and it is these that are peculiar to it, give it its own character, and make it what it is—a plane and not a line. So animals have some plant properties—they grow, for example—but animals have other properties—autonomous mobility, for example,—properties of higher dimensionality or type—and it is these that make animals animals and not plants. Just so, human beings have certain animal properties—autonomous mobility, for example, or physical appetites—but humans have other properties or propensities—ethical sense, for example, logical sense, inventiveness, progressiveness—properties or propensities of higher dimensionality, level, or type—and it is these propensities and powers that make human beings human and not animal. When and only when this fact is clearly seen and [pg 063] keenly realized, there will begin the science of man—the science and art of human nature—for then and only then we shall begin to escape from the age-long untold immeasurable evils that come from regarding and treating human beings as animals, as mere binders of space, and we may look forward to an ethics, a jurisprudence and economics, a governance—a science and art of human life and society—based upon the laws of human nature because based upon the just conception of humanity as the time-binding class of life, creators and improvers of good, destined to endless advancement, in accord with the potencies of Human Nature.[9]
Humanity is still in its childhood; we have “bound” so little time in the course of the centuries, which are so brief in the scheme of the universe. At the bottom of every human activity, historical fact or trend of civilization, there lies some doctrine or conception of so-called “truth.” Apples had fallen from trees for ages, but without any important results in the economy of humanity. The fact that a fallen apple hit Newton, led to the discovery of the theory of gravitation; this changed our whole world conception, our sciences and our activities; it powerfully stimulated the development of all the branches of natural and technological knowledge. Even in the event of the Newtonian laws being proved to be not quite correct, they have served a great purpose in enabling us to understand natural phenomena in a sufficiently approximate way to make it possible to build up modern technology and to develop our physical science to the point where it was necessary and possible to make a correction of the Newtonian laws.
A similar organic change in our conception of human life and its phenomena is involved in the foregoing definitions of the classes of life; they will replace basic errors with scientific truths of fundamental [pg 065] importance; they will form the basis for scientific development of a permanent civilization in place of the periodically convulsive so-called civilizations of the past and present. To know the cause of evil and error is to find the cure.
Chapter IV. What Is Man?
Man has ever been the greatest puzzle to man. There are many and important reasons for this fact. As the subject of this book is not a theoretical, academic study of man, of which too many have already been written, I will not recount the reasons, but will confine myself to the more pressing matters of the task in hand, which is that of pointing the way to the science and art of Human Engineering. The two facts which have to be dealt with first, are the two which have most retarded human progress: (1) there has never been a true definition of man nor a just conception of his rôle in the curious drama of the world; in consequence of which there has never been a proper principle or starting point for a science of humanity. It has never been realized that man is a being of a dimension or type different from that of animals and the characteristic nature of man has not been understood; (2) man has always been regarded either as an animal or as a supernatural phenomenon. The facts are that man is not supernatural but is literally a part of nature [pg 067] and that human beings are not animals. We have seen that the animals are truly characterized by their autonomous mobility—their space-binding capacity—animals are space-binders. We have seen that human beings are characterized by their creative power, by the power to make the past live in the present and the present for the future, by their capacity to bind time—human beings are time-binders. These concepts are basic and impersonal; arrived at mathematically, they are mathematically correct.
It does not matter at all how the first man, the first time-binder, was produced; the fact remains that he was somewhere, somehow produced. To know anything that is to-day of fundamental interest about man, we have to analyse man in three coordinates—in three capacities; namely, his chemistry, his activities in space, and especially his activities in time; whereas in the study of animals we have to consider only two factors: their chemistry and their activities in space.