When in the beginning of the eighteenth century Bernard de Mandeville proclaimed the apparently paradoxical principle that Private Vices are Public Benefits, the academic moralists were shocked at such profane brutality. Mandeville only proclaimed the leading, the guiding principle of the coming age of industrial prosperity. We now know better. Are we not evolutionists? Have we not learned that progress and evolution and the improvement of the race are brought about by the fierce struggle for existence, by the process of natural selection, by the merciless elimination of the weak and by the triumph of the strong and the fit? What is the use of being sentimental? Like Brennus, the Gaul, we throw our sword on the scales of blinded justice and shout triumphantly “Væ victis!”
VI
We are confirmed optimists and sow optimism broadcast. We have optimistic clubs and mental scientists and Christian scientists,—all afflicted with incurable ophthalmia to surrounding evil and misery. We are scientific, we are evolutionists, we have faith in the sort of optimism taught by Leibnitz in his famous Theodicea. We are the Candides of our oracles, the Panglosses. You may possibly remember what Voltaire writes of Professor Pangloss. “Pangloss used to teach the science of metaphysico-theologo-cosmologo-noodleology. He demonstrated to admiration that there is no effect without a cause and that this is the best of all possible worlds. It has been proved, said Pangloss, that things cannot be otherwise than they are; for everything, the end for which everything is made, is necessarily the best end. Observe how noses are made to carry spectacles, and spectacles we have accordingly. Everything that is, is the best that could possibly be.” It is such shallow optimism that now gains currency.
Verily, we are afflicted with mental cataract. “If we should bring clearly to a man’s sight,” says Schopenhauer, “the terrible sufferings and miseries to which his life is constantly exposed, he would be seized with horror, and if we were to conduct the confirmed optimist through the hospitals, infirmaries, and surgical operating-rooms, through prisons, asylums, torture-chambers and slave-kennels, over battlefields and places of execution; if we were to open to him all the dark abodes of misery, where it hides itself from the glance of cold curiosity, he would understand at last the nature of this best of possible worlds.”
Schopenhauer is metaphysical, pessimistic, but he is certainly not blinded by a shallow optimism to the realities of life. Drunk with the spirit of optimism, we do not realize the degradation, the misery and poverty of our life. Meanwhile the human genius, the genius which all of us possess, languishes, famishes, and perishes, while the brute alone emerges in triumph. We are so overcome by the faith in the transcendent, optimistic evolution of the good, that through the misty, heavenly, angelic visions, we do not discern the cloven hoof of the devil.
Professor James in a recent address told the Radcliffe graduates that the aim of a college-education is “to recognize the good man,” when you see him. This advice may be good for Radcliffe young ladies; but, fathers and mothers, the true education of life is the recognition of evil wherever it is met.
The Bible begins the story of man in a paradise of ignorance and finishes it with his tasting of the fruits of the forbidden tree of knowledge of good and evil. “And the eyes of them both were opened and they knew that they were naked. And the Lord God said,—Behold, the man is become as one of us to know good and evil, and now, lest he put forth his hand and take also of the tree of life and eat and live for ever. Therefore, the Lord God sent him forth from the garden of Eden. So he drove out the man.” We prefer the sinful, mortal, but godlike man with his knowledge of evil to the brutish philistine in the bliss of Elysium.
VII
In the education of the young generation the purpose of the nation is to bring up the child as a good man, as a liberal-minded citizen, devoted soul and body to the interests of social welfare. This purpose in the education of the young citizen is of the utmost importance in every society, but it is a vital need in a democratic society. We do not want narrow-minded patriots devoted to party-factions, nor bigoted sectarians, nor greedy entrepreneurs fastening in trusts, like so many barnacles, on the body-politic. We do not want ringleaders and mobs, unscrupulous bosses and easily led voters. What we need is men having at heart the welfare of their fellow-men.
The purpose of the education provided by the nation for its young generation is the rearing of healthy, talented, broad-minded citizens. We need, above all, good citizens, active and intelligent, with a knowledge of life and with a delicate sense of discrimination and detection of evil in all its protean forms; we need strong-minded citizens with grit and courage to resist oppression and root out evil wherever it is found. A strong sense of recognition of evil should be the social sense of every well-educated citizen as a safeguard of social and national life. The principle of recognition of evil under all its guises is at the basis of the true education of man.