History of the Intellectual Development of Europe, Volume II (of 2) / Revised Edition

by John William Draper

and the history of Europe. [393] Then, addressing ourselves to the history of Europe, we found that, if suitably divided into groups of ages, these groups, compared with each other in chronological succession, present a striking resemblance to the successive phases of Greek life, and therefore to that which Greek life resembles—that is to say, individual life.

For the sake of convenience in these descriptions we have assumed arbitrary epochs, answering to the periods from infancy to maturity. History justifies the assumption of such periods. The contrasts its ages display. There is a well-marked difference between the aspect of Europe during its savage and mythologic ages; its changing, and growing, and doubting condition during the Roman republic and the Cæsars; its submissive contentment under the Byzantine and Italian control; the assertion of its manhood, and right of thought, and freedom of action which characterize its present state—a state adorned by great discoveries in science, great inventions in art, additions to the comforts of life, improvements in locomotion, and the communication of intelligence. Science, capital, and machinery conjoined are producing industrial miracles. Colossal projects are undertaken and executed, and the whole globe is literally made the theatre of action of every individual.

Nations, like individuals, are born, pass through a predestined growth, and die. One comes to its end at an early period and in an untimely way; another, not until it has gained maturity. One is cut off by feebleness in its infancy, another is destroyed by civil disease, another commits political suicide, another lingers in old age. But for every one there is an orderly way of progress to its final term, whatever that term may be.

The object of development is intellect.Now, when we look at the successive phases of individual life, what is it that we find to be their chief characteristic? Intellectual advancement. And we consider that maturity is reached when intellect is at its maximum. The earlier stages are preparatory; they are wholly subordinate to this.

It is the same in individual life, If the anatomist be asked how the human form advances to its highest perfection, he at once disregards all the [394] inferior organs of which it is composed, and answers that it is through provisions in its nervous structure for intellectual improvement; that in succession it passes through stages analogous to those observed in other animals in the ascending scale, but in the end it leaves them far behind, reaching a point to which they never attain. The rise in organic development measures intellectual dignity.

and in the animal series, In like manner, the physiologist considering the vast series of animals now inhabiting the earth with us, ranks them in the order of their intelligence. He shows that their nervous mechanism unfolds itself upon the same plan as that of man, and that, as its advancement in this uniform and predetermined direction is greater, so is the position attained to higher.

and in the general life of the globe.The geologist declares that these conclusions hold good in the history of the earth, and that there has been an orderly improvement in intellectual power of the beings that have inhabited it successively. It is manifested by their nervous systems. He affirms that the cycle of transformation through which every man must pass is a miniature representation of the progress of life on the planet. The intention in both cases is the same.

Succession of automatism, instinct, and intelligence.The sciences, therefore, join with history in affirming that the great aim of nature is intellectual improvement. They proclaim that the successive stages of every individual, from its earliest rudiment to maturity—the numberless organic beings now living contemporaneously with us, and constituting the animal series—the orderly appearance of that grand succession which, in the slow lapse of time, has emerged—all these three great lines of the manifestation of life furnish not only evidences, but also proofs of the dominion of law. In all the general principle is to differentiate instinct from automatism, and then to differentiate intelligence from instinct. In man himself the three distinct modes of life occur in an epochal order through childhood to the most perfect state. And this holding good for the individual, since it is physiologically impossible to separate him from the race, what [395] holds good for the one must also hold good for the other. Hence man is truly the archetype of society. His development is the model of social progress.

The object of social development.What, then, is the conclusion inculcated by these doctrines as regards the social progress of great communities? It is that all political institutions—imperceptibly or visibly, spontaneously or purposely—should tend to the improvement and organization of national intellect.

The expectation of life in a community, as in an individual, increases in proportion as the artificial condition or laws under which it is living agree with the natural tendency. Existence may be maintained under very adverse circumstances for a season; but, for stability and duration, and prosperity, there must be a correspondence between the artificial conditions and the natural tendency.