Man is not merely born into this or that community; he is born into a place in the community. In very primitive societies that place may differ little from other places, save as such are determined by age or sex. But in more highly differentiated societies it may differ enormously, entail the performance of widely different functions, and prescribe distinct varieties of conduct.
"What will be the manner of life," said Plato, [Footnote: Laws, vii.] "among men who may be supposed to have their food and clothing provided for them in moderation, and who have entrusted the practice of the arts to others, and whose husbandry, committed to slaves paying a part of the produce, brings them a return sufficient for living temperately?"
His ideal leisure class is patterned after what he saw before him in Athens. He conceives those who belong to it to be set free from sordid cares and physical labors, in order that they may devote themselves to the perfecting of their own minds and bodies and to preparation for the serious work of supervising and controlling the state. Their membership in the class defined their duties and prescribed the course of education which should fit them to fulfill them. It is not conceived that the functions natural and proper to one human being are also natural and proper to another in the same community.
The flat monotony which obtains in those simplest human societies, resembling extended families, where there is scarcely a demarcation of classes, a distinction of occupations and a recognition of private property in any developed sense, has given place in such a state to sharp contrasts in the status of man and man. Such contrasts obtain in all modern civilized communities. Man is not merely a subject or citizen; he is a subject or citizen of this class or of that, and the environment which molds him varies accordingly.
30. SOCIAL ORDER AND HUMAN WILL.—We have seen that the material environment of a man, the extent of his mastery over nature and of his emancipation from the dictation of pressing bodily needs, is a factor of enormous importance in determining what he shall become and what sort of a life he shall lead. That his social setting is equally significant is obvious. What he shall know, what habits he shall form, what emotions he shall experience in this situation and in that, what tasks he shall find set before him, and what ideals he shall strive to attain, are largely determined for him independently of his choice.
To be sure, it remains true that man is man, endowed with certain instincts and impulses and gifted with human intelligence. Nor are all men alike in their impulses or in the degree of their intelligence. Within limits the individual may exercise choice, reacting upon and modifying his environment and himself. But a moment's reflection reveals to us that the new departure is but a step taken from a vantage-ground which has not been won by independent effort. The information in the light of which he chooses, the situation in the face of which he acts, the emotional nature which impels him to effort, the habits of thought and action which have become part of his being—these are largely due to the larger whole of which he finds himself a part. He did not build the stage upon which he is to act. His lines have been learned from others. He may recite them imperfectly; he may modify them in this or in that particular. But the drama from which, and from which alone, he gains his significance, is not his own creation.
The independence of the individual in the face of his material and social environment makes itself more apparent with the progressive development of man. But man attains his development as a member of society, and in the course of a historical evolution. It was pointed out many centuries ago that a hand cut off from the human body cannot properly be called a hand, for it can perform none of the functions of one. And man, torn from his setting, can no longer be considered man as the proper subject of moral science.
It is as a thinking and willing creature in a social setting that man becomes a moral agent. To understand him we must make a study of the individual and of the social will.