We have seen that forces have two ways of acting: that of compelling rest and that of producing motion. In statics forces act so as to prevent any change of motion, or disturb the body’s original position. In kinetics, on the contrary, the power is recognised as acting so as to produce or change a body’s motion. Now, in polemical science we have these two ways of considering the action of [97] forces. There is the statical or conservative force, which compels rest, which seeks security, stability, and peace, and is not ardently devoted to change. It reduces the system to equilibrium. There are, of course, two kinds of equilibrium—stable and unstable—according as the social and political system is in a healthy or unhealthy state. If a body is in stable equilibrium, and any slight motion takes place, the body will return immediately to its former position; but if in unstable, it will decline further and further away from its original position, and be entirely upset. So a healthy and sound conservative equilibrium is not disturbed by outside forces, and the State will resume its former position of stability and rest when the opposing force is withdrawn. But an unhealthy and insecure conservatism is as easily disturbed as an egg balanced on its narrow end.
The kinetics of society, that is to say the Radical way of estimating force, is the party of motion, generally supposed to be the ‘party of progress.’ It has [98] therefore many attractions in the eyes of those who delight in motion, speed, and rushing about. To run at full speed, to feel the keen air upon one’s face, to experience the delightful sensation of freedom of will, and limb, are joys which cannot be denied. Such exercise is beneficial to the system, bodily or political. Motion is the life of all things; it is characteristic of nature; it adores nature; because it is an emblem and characteristic of life. The ceaseless rolling of the ocean waves, the swaying of the trees, the bending of the flowers, the waving of the corn, all these fill us with pleasure; whereas a flat uninteresting plain, unrelieved by the motion of terrestrial objects, is depressing to the spirit. So there is much to be said in favour of motion, and Carlyle has defined progress as ‘living movement.’ And men love this ‘living movement,’ and take up the Laureate’s cry:
‘Forward, forward, let us range,
Let the great world spin for ever down the ringing
Grooves of change.’
But, after all, there is a danger in this [99] everlasting motion. We cannot tell whither this progress may lead. It may be along a safe sure road; but perchance a precipice may open out before us; and rejoicing in the acceleration of our velocity, with eyes intent upon some distant heights of glory and ambition, we may not discover our danger until it is too late to stop, and a terrible plunge into an unknown abyss of turmoil and tumultuous waves is the alarming result of an unguarded policy of unrestrained ‘progress.’ I recall to my mind the quaint words of Holmes which aptly illustrate my contention.
‘If the wild filly, “Progress”, thou would’st ride,
Have young companions ever at thy side;
But wouldst thou stride the staunch old mare, “Success,”
Go with thine elders, though they please thee less.’