History of Human Society

by Frank W. Blackmar

Cosmic evolution, or the development of the universe, has been generally acknowledged by the acceptance of the results of the studies of geology, astronomy, and physics. History of plant and animal life is permanently written in the rocks, and their evolutionary process so completely demonstrated in the laboratory that few dare to question it.

Modern controversy hinges upon the assumption that man as an animal is not subjected to the natural laws of other animals and of plants, but that he had a special creation. The maintenance of this belief has led to many crude and unscientific notions of the origin of man and the meaning of evolution.

Evolution is very simple in its general traits, but very complex in its details. It is a theory of process and not a theory of creation. It is continuous, progressive change, brought about by natural forces and in accordance with natural laws. The evolutionist studies these changes and records the results obtained thereby. The scientist thus discovers new truths, establishes the relation of one truth to another, enlarges the boundary of knowledge, extends the horizon of the unknown, and leaves the mystery of the beginning of life unsolved. His laboratory is always open to retest and clarify his work and to add new knowledge as fast as it is acquired.

Evolution as a working theory for science has correlated truths, unified methods, and furnished a key to modern thought. As a co-operative science it has had a stimulating influence on all lines of research, not only in scientific study of physical nature, but also in the study of man, for there are natural laws as well as man-made laws to be observed in the development of human society.

Some evolutionary scientists will be dogmatic at times, but they return to their laboratories and proceed to reinterpret what they have assumed, so that their dogmatism is of short duration. Theological dogmatists are not so fortunate, because of persistence of religious tradition which has not yet been put fully to the laboratory test. Some of them are continuously and hopelessly dogmatic. They still adhere to belief founded on the emotions which they refuse to put to scientific test. Science makes no attempt to undermine religion, but is unconsciously laying a broader foundation on which religion may stand. Theologians who are beginning to realize this are forced to re-examine the Bible and reinterpret it according to the knowledge and enlightenment of the time. Thus science becomes a force to advance Christianity, not to destroy it.

On the other hand, science becomes less dogmatic as it applies its own methods to religion and humanity and recognizes that there is a great world of spiritual truth which cannot be determined by experiments in the physical laboratory. It can be estimated only in the laboratory of human action. Faith, love, virtue, and spiritual vision cannot be explained by physical and chemical reactions. If in the past science has rightly pursued its course of investigation regardless of spiritual truth, the future is full of promise that religion and human reactions and science will eventually work together in the pursuit of truth in God's great workshop. The unity of truth will be thus realized. The area of knowledge will be enlarged while the horizon of the unknown will be extended. The mystery of life still remains unsolved.

Galton followed along in the study of the development of race and culture, and brought in a new study of human life. Pasteur and Lister worked out their great factors of preventive medicine and health. Madame Curie developed the radioactivity as a great contribution to the evolution of science. All of this represents the slow evolution of science, each new discovery quickening the thought of the age in which it occurred, changing the attitude of the mind toward nature and life, and contributing to human comfort and human welfare. But the greatest accomplishment always in the development of science is its effect on the mental processes of humanity, stimulating thought and changing the attitude of mind toward life.

Science and War.—It is a travesty on human progress, a social paradox, that war and science go hand in hand. On one side are all of the machines of destruction, the battleships, bombing-planes, huge guns, high explosives, and poisonous gases, products of scientific experiment and inventive genius, and on the other ambulances, hospitals, medical and surgical care, with the uses of all medical discoveries. The one seeks destruction, the other seeks to allay suffering; one force destroys life, the other saves it. And yet they march forth under the same flag to conquer the enemy. It is like the conquest of the American Indians by the Spaniards, in which the warrior bore in one hand a banner of the cross of Christ and in the other the drawn sword.

War has achieved much in forcing people into national unity, in giving freedom to the oppressed and protecting otherwise helpless people, but in the light of our ideals of peace it has never been more than a cruel necessity, and, more frequently, a grim, horrible monster. Chemistry and physics and their discoveries underlying the vast material prosperity of moderns have contributed much to the mechanical and industrial arts and increased the welfare and happiness of mankind. But when war is let loose, these same beneficent sciences are worked day and night for the rapid destruction of man. All the wealth built up in the passing years is destroyed along with the lives of millions of people.

Out of the gloom of the picture proceeds one ray of beneficent light, that of the service rendered by the discoveries of medical science and surgical art. The discoveries arising from the study of anatomy, physiology, bacteriology, and neurology, with the use of anaesthetics and antiseptics in connection with surgery, have made war less horrible and suffering more endurable. Scientists like Pasteur, Lister, Koch, Morton, and many others brought forth from their laboratories the results of their study for the alleviation of suffering.