CHAPTER IX.
ELEMENTS OF CIVILIZATION—CONTINUED.
Definition of the term—Specific differences of civilizations—Hindoo, Chinese, European, Greek, and Roman civilizations—Universality of Chinese civilization—Superficiality of ours—Picture of the social condition of France.
When a tribe, impelled by more vigorous instincts than its neighbors, succeeds in collecting the hitherto scattered and isolated fragments into a compact whole, the first impetus of progress is thus given, the corner-stone of a civilization laid. But, to produce great and lasting results, a mere political preponderance is not sufficient. The dominant race must know how to lay hold of the feelings of the masses it has aggregated, to assimilate their individual interests, and to concentrate their energies to the same purposes. When the different elements composing the nation are thus blended into a more or less homogeneous mass, certain principles and modes of thinking become general, and form the standard around which all rally. These principles and modes of thinking, however, cannot be arbitrarily imposed, and must be resulting from, and in the main consonant with, pre-existing sentiments and desires.[102] They will be characterized by a utilitarian or a speculative tendency, according to the degree in which either instinct predominates in the constituent elements of the nation.
This harmony of views and interests is the first essential to civilization; the second is stability, and is a natural consequence of the first. The general principles upon which the political and social system rests, being based upon instincts common to all, are by all regarded with the most affectionate veneration, and firmly believed to be perpetual. The purer a race remains, the more conservative will it be in its institutions, for its instincts never change. But the admixture of foreign blood produces proportionate modifications in the national ideas. The new-comers introduce instincts and notions which were not calculated upon in the social edifice. Alterations therefore become necessary, and these are often wholesome, especially in the youthful period of the society, when the new ethnical elements have not as yet acquired an undue preponderance. But, as the empire increases, and comprises elements more and more heterogeneous, the changes become more radical, and are not always for the better. Finally, as the initiatory and conservative element disappears, the different parts of the nation are no longer united by common instincts and interests; the original institutions are not adapted to their wants; sudden and total transformations become common, and a vain phantom of stability is pursued through endless experiments. But, while thus vacillating betwixt conflicting interests, and changing its purpose every hour, the nation imagines itself advancing to some imaginary goal of perfection. Firmly convinced of its own perpetuity, it holds fast to the doctrine which its daily acts disprove, that one of the principal features of a civilization is God-like immutability. And though each day brings forth new discontents and new changes equally futile, the apprehensions of the day are quieted with the expectations of to-morrow.
I have said that the conditions necessary for the development of a civilization are—the aggregation of large masses, and stable institutions resulting from common views and interests. The sociable inclinations of man, and the less noble attributes of his nature, perform the rest. While the former bring him in intimate and varied connections with his fellow-men, the latter give rise to continual contests and emulation. In a large community, a strong fist is no longer sufficient to insure protection and give distinction, and the resources of the mind are applied and developed. Intellect continually seeks and finds new fields for exertion, either in the regions of the abstract, or in the material world. By its productions in either, we recognize an advanced state of society. The most common source of error in judging foreign nations, is that we are apt to look merely at the exterior demonstrations of their civilization, and because, in this respect, their civilization does not resemble ours, we hastily conclude that they are barbarous, or, at least, greatly inferior to us. A conclusion, drawn from such premises, must needs be very superficial, and therefore ought to be received with caution.
I believe myself now prepared to express my idea of a civilization, by defining it as
A state of comparative stability, in which a large collection of individuals strive, by peaceful means, to satisfy their wants, and refine their intelligence and manners.
This definition includes, without exception, all the nations which I have mentioned as being civilized. But, as these nations have few points of resemblance, the question suggests itself: Do not, then, all civilizations tend to the same results? I think not; for, as the nations called to the noble task of accomplishing a civilization, are endowed with the utilitarian and speculative tendencies in various degrees and proportions, their paths must necessarily lie in very divergent directions.