Hitherto we have been guided by those bottomless sciences having only mythological ideas of power—by ideas moulded by personal ambitions, personal interests, or downright ignorance. Periodically we have had all the evils of the lack of a common aim and scientific guidance. Power has been held by the “God-given” or the “cleverest”; seldom has the power been given to the “fittest” in the sense of the most capable “to do.” Those who speak of the “survival of the fittest,” as in the Darwinian theory of animals, bark an animal language. This rule, being natural only in the life of plants and animals [pg 140] and appropriate only to the lower forms of physical life, cannot, except with profound change of meaning, be applied to the time-binding class of life, without disaster.
The modern vast accumulation of wealth for private purposes, justifies itself by using the argument of the “survival of the fittest.” Very well, where there is a “survival,” there must be victims; where there are victims, there has been fighting. Is this what the users of this argument mean? Like the Kaiser, they talk peace and make war. This method of doing things is not in any way new. The world has been accustomed to it for a very long while.
Personally I believe that most of the masters of speculative semi-sciences, such as economics, law, ethics, politics and government are honest in their beliefs and speculations. Simply the right man believes in the wrong thing; if shown the right way out of the mess he will cease to hamper progress; he will be of the greatest value to the new world built by Human Engineers, where human capacities, exponential functions of time, will operate naturally; where economy, law, ethics, politics and government will be dynamic, not static. There is a world of difference between these two words.
The immediate object of this writing is to show the way to directing the time-binding powers of mankind for the benefit of all. Human technology, as an [pg 141] art and science, does not yet exist; some basic principles were required as a foundation for such a science. Especially was it necessary to establish a human standard, and thus make it certain and clear that “space-binders”—the members of the animal world—are “outside of the human law”—outside the natural laws for the human class of life.
Present civilization is a very complicated affair; although many of our social problems are very badly managed, sudden changes could not be made without endangering the welfare and life of all classes of society. In the meantime, changes must be made because the world can not proceed much longer under pre-war conditions; they have been too well exposed by facts for humanity to allow itself to be blindly led again.
In the World War humanity passed through a tremendous trial and for those years was under the strain of an extensive mobilization campaign. The necessity of increasing power was manifest; the importance of a common base or aim became equally manifest. In this case the base, the common aim, was found in “war patriotism.” This common base enabled all the states to add up individual powers and build maximum efficiency into a collective power. This expression is used, not only as a social truth, but as a known mathematical truth. Those high ideals, which were given “Urbi et orbi” in thousands [pg 142] of speeches and in millions of propaganda papers, had a much greater educational importance and influence than most people are aware of. People have been awakened and have acquired the taste for those higher purposes which in the past were available only for the few.
Many old worn-out idols, ideas and ideals have fallen; but what is going to take their place? We witness an unrest which will not be eliminated until something essential is done to adjust it. Calm often betokens a coming storm. The coming storm is not the work of any “bad man,” but it is the inevitable consequence of a “bad system.” It is dangerous to hide our heads in the sand, like an ostrich, and fancy we are safe.
“Survival of the fittest” in the commonly used animal sense is not a theory or principle for a “time-binding” being. This theory is only for the physical bodies of animals; its effect upon humanity is sinister and degrading (see [App. II]). We see the principle at work all about us in criminal exploitation and profiteering. As a matter of fact, the ages-long application of this animal principle to human affairs has degraded the whole human morale in an inconceivably far-reaching way. Personal greed and selfishness are brazenly owned as principles of conduct. We shrug our shoulders in acquiescence and proclaim greed and selfishness to be the very core of human [pg 143] nature, take it all for granted, and let it pass at that. We have gone so far in our degradation that the prophet of capitalistic principles, Adam Smith, in his famous Wealth of Nations, arrives at the laws of wealth, not from the phenomena of wealth nor from statistical statements, but from the phenomena of selfishness—a fact which shows how far-reaching in its dire influence upon all humanity is the theory that human beings are “animals.” Of course the effect is very disastrous. The preceding chapters have shown that the theory is false; it is false, not only because of its unhappy effects, but it belies the characteristic nature of man. Human nature, this time-binding power, not only has the peculiar capacity for perpetual progress, but it has, over and above all animal propensities, certain qualities constituting it a distinctive dimension or type of life. Not only our whole collective life proves a love for higher ideals, but even our dead give us the rich heritage, material and spiritual, of all their toils. There is nothing mystical about it; to call such a class a naturally selfish class is not only nonsensical but monstrous.
This capacity for higher ideals does not originate in some “supernatural” outside factor; it is not of extraneous origin, it is the expression of the time-binding element which we inherently possess, independently of our “will”; it is an inborn capacity—a [pg 144] gift of nature. We simply are made this way and not in any other. There is indeed a fine sense in which we can, if we choose, apply the expression—survival of the fittest—to the activity of the time-binding energies of man. Having the peculiar capacity to survive in our deeds, we have an inclination to use it and we survive in the deeds of our creation; and so there is brought about the “survival in time” of higher and higher ideals. The moment we consider Man in his proper dimension—active in time—these things become simple, stupendous, and beautiful.
“Note the radical character of the transformation to be effected. The world shall no longer be beheld as an alien thing, beheld by eyes that are not its own. Conception of the whole and by the whole shall embrace us as part, really, literally, consciously, as the latest term, it may be, of an advancing sequence of developments, as occupying the highest rank perhaps in the ever-ascending hierarchy of being, but, at all events, as emerged and still emerging natura naturata from some propensive source within. I grant that the change in point of view is hard to make—old habits, like walls of rock, tending to confine the tides of consciousness within their accustomed channels—but it can be made and, by assiduous effort, in the course of time, maintained. Suppose it done. By that reunion, the whole regains, while the part retains, the consciousness the latter purloined.... In the whole universe of events, none is more wonderful than the birth of wonder, none more curious than the nascence of curiosity itself, nothing to compare with the dawning of consciousness in the ancient dark and the gradual [pg 145] extension of psychic life and illumination throughout a cosmos that before had only been. An eternity of blindly acting, transforming, unconscious existence, assuming at length, through the birth of sense and intellect, without loss or break of continuity, the abiding form of fleeting time.” (C. J. Keyser, loc. cit.)