[297] All this has been indicated—with, however, too little emphasis on the reconstructive function of intelligence—by Bertrand Russell in Principles of Social Reconstruction (London, 1916); and more popularly by Max Eastman in Understanding Germany (New York, 1916); it has been put very briefly again and again by Professor Dewey,—e.g., in an essay on “Progress” in the International Journal of Ethics, April, 1916.
[298] This is not a defence of mechanism or materialism; it is a plea for a better perspective in philosophy.
[299] It would be invidious to name the exceptions which one is glad to remember here; but it is in place to say that the practical arrest of Bertrand Russell is a sign of resuscitation on the part of philosophy,—a sign for which all lovers of philosophy should be grateful. When philosophers are once more feared, philosophy will once more be respected.
[300] American Journal of Sociology, March, 1905, p. 645.
[301] Ross, Social Control, New York, 1906, p. 9.
[302] Will to Power, § 469.
[303] Barker, Political Thought of Plato and Aristotle, p. 80.
[304] Perhaps this million could be reached more surely and economically through direct pamphlet-publication by the Society.
[305] Some students—e.g., Joseph McCabe, The Tyranny of Shams, London, 1916, p. 248—are so impressed with the dangers lying in our vast production of written trash that they favor restricting the circulation of cheap fiction in our public libraries. But what we have to do is not to prohibit the evil but to encourage the good, to give positive stimulus rather than negative prohibition. People hate compulsion, but they grope for guidance.
[306] E.g., by G. Lowes Dickinson, Justice and Liberty, p. 133.