The Law of Human Progress
Leon Maclaren
[Chapter XI, from the book Nature of Society,
1943; published by Martlet Press, London.
Copyright reserved. Reprinted with permission]
The purpose of being born is to live, and of living, to live more
abundantly. As with other creatures, the human being can only live
fully in harmony with the principles of his own being. Some of these
principles which arise from his very nature are general to the whole
human race, while some are specific to the individual. Unlike other
creatures, however, he does not live instinctively according to the
principles of his being, but exercises a wide choice as to how and
where he lives: so much so that he may attempt to live in defiance of
the principles of his nature and condemn himself to decadence and
death. Every moment of the day he is choosing what he will do, and in
his choosing, his life is at stake. This power of choice is at once a
challenge and an opportunity. A tree is neither good nor bad, it is
just natural; only a human being can choose to he good. A tree lives
because it must; only a human being can commit suicide.
Living is a process of growth and fruition in new life, a process of
harmonious integrated development and creation. The individual is,
subject not merely to the nature of the species to which he belongs,
but to his own nature. Human, beings differ widely one from another
and this difference finds expression in their differing desires and
their differing qualities and talents. It is curious to observe how an
individual's desires are related to his individual powers; each
prefers to do that for which he is naturally suited. To conceive an
idea, which is the sowing of the seed; to work it out and overcome all
difficulties, which is the cultivation of it; and to see it formulated
in practical achievement, which is the harvesting of it; is the
perfect type of human action.
As has been seen, mankind is economic-ally dependent on three primary
factors, on land, human desires, and labour. The natural resources are
bestowed on mankind in general, and from them may be drawn his food,
his clothing, his shelter, his knowledge, and his inspiration; in
short, they are the source of nourishment for his whole being. Human
desires and labour are specific to the individual. Desires are the
beginning and their resolution the object of all human actions. No
sooner is one of them gratified than another comes in its place. In
pursuit of these ends the human being will endure boredom, exhaustion,
suffering-even death. Generally his desires are related to one basic
desire; to live, and to live more fully. It is not sufficient,
however, for men and women to wish for full and ample lives, they must
know how to achieve them; and they are fully equipped with the means
of knowledge, with the power to discover the principles of their
being, indeed of all being. This has been the feat of the material
sciences in their realms of study. These principles of being are known
as natural law; they do not disclose why things exist, nor what life
is, but they do disclose how things behave, what the principles of
living are.
HUMAN DESIRES
Human beings are endowed with faculties so that they may live, so
that they may grow and be fruitful; each may choose whether or not he
will use his faculties, but those which he does not use will die,
barren, and if he uses none at all, he will die altogether. There can
be no human life without labour. Every person is, however, impelled to
act by the desires which surge within him, and which know no limits.
Now, while man's desires have no limits, his energy is strictly
circumscribed, though not so strictly as some would have themselves
believe. Human beings are imbued by nature with a principle of action
by which they seek to conserve their energy; they seek to gratify
their desires with the minimum effort.
This urge to conserve his energy may operate to spur man to higher
endeavour, because he will seek to discover simpler ways of gratifying
his desires and to gain the knowledge necessary to achieve that end.
The same urge, however, may cause a man to relax his efforts. Where a
person's desires lack fire, he may set against their fulfilment the
trouble of pursuing them, and in this nice account this principle of
action may degenerate into inaction. Men and women naturally prefer to
leave to others those tasks which they find irksome and tedious. It is
one of the advantages of living in a community that each member of it
should leave to the others those tasks for which he is not well
suited, so that he may devote himself to his calling. This same urge
to conserve his energy may, however, cause a member of the community
to seek to live by the labour of others without contributing anything
in return. If and in so far as he adopts this course, he will act in
breach of his duties to his fellows and will be able to do so only by
the exercise of force, privilege or guile. Were the community so
ordered that its members were obliged to fulfil their fundamental
duties to each other, circumstances would compel them to work for
their living. Once they were working for their living, the urge to
conserve their energy would tend constantly to make them more
efficient and more productive members of the community.
THE QUALITY OF LABOUR
As has been seen, it is not sufficient for the human being to desire,
he must know how to fulfil his desires, he must know how to
distinguish between the right and. the wrong way.
The means of knowledge are four: observation, which is the first
way-; reasoning based on observation and checked by observation,
which, within its limitations, is the surest way; learning from
others, which is the usual way; and applying knowledge in practice,
which is the final way.
Plainly, observation by all the modes of experience, sensual and
intuitive, is the beginning of all knowledge. Reasoning is based on
it, and if any one of the observations which provide the premises of
an argument is false, logic is useless: indeed, the longer the train
of thought, the worse the confusion becomes. Moreover, though
observations may be, and often are, faulty, they can only be
corrected, ultimately, by further observations, for whatever argument
is brought to bear on them must itself be founded on assumptions. It
is the merit of all those habits, customs, ideas; and thoughts, which
are handed down from generation to generation, that they contain much
deep understanding the fruit of long experience, acute observation and
clear thinking. That they also contain idle superstition is due in
large part to the fact that the knowledge they hold must be re-learnt
by each generation, which may fall into the error of accepting the
form as a rule of thought and conduct, while ignoring, and therefore
losing, the formative principle which is the living substance. To
profit from tradition, then, and not be enslaved by it, each
generation must test it by their own observation and their own
reasoning so that they may enter into the living part of it and reject
the dead.
Only the individual human being can know, for only he can, observe,
reason, learn, and act; and he can attain to that deep knowledge of
right and wrong only by using all his native faculties, for
observation without reasoning leads to no conclusions, reasoning
without observation is futile, learning without understanding is the
most mischievous ignorance of all, and a man cannot understand what he
may think he knows, until he has put it into practice, until he has
experienced it in living.
So, in each generation, knowledge may be won only by individuals
using their particular talents, both to enter into and partake in the
experiences of others, and to understand all that they experience: and
this means work, hard work.
If a man is obliged to work in order to live, but is not hindered
from following occupations for which he is naturally qualified, he
will be drawn into them by the deep pleasure, contentment and delight
which they will awake in him. Once absorbed in them, he will not count
the labour which they entail; but finding his sensibility quickened by
his pleasure from the work, he will observe his experiences more
closely and will constantly sift, collate and analyse his
observations, in continuing processes of thought. Thus exercised,. his
talents' will grow in strength and scope and he will discover in the
recorded and spoken observations of others, to whom he is attuned, new
fields of experience into which he may enter as though they were his
own.
There is no pleasure like that derived from creative achievement
which calls for the use and development of human faculties. Indeed, no
one can succeed in living fully, however hard he may try, unless he
uses and develops his talents; that is the first necessary step.
At the same time an individual cannot know all that is required to
maintain his life at the point of development it has reached. He will
be dependent to a large extent on the experience, knowledge and skill
of others and if this is lacking he must suffer as a result. It is
essential to his full development that others should be free and
willing to contribute their creative work. A human being cannot live
in isolation without suffering severely from his loneliness. In
choosing his way of life, then, each member of the community who would
be true to himself must order his actions so that he does not hinder
or cheat his fellows. It is always a question of live and let live.
THE PURPOSE OF COMMUNITY
If, in order to live, a man must be his own huntsman., farmer, cook
and house-builder, and cannot rely on others for any help, then,
unless he is one of those who find the highest expression of
themselves in such a, rough and solitary life, he will have little
time or energy for the development of his particular talents. To
cultivate himself he must specialise; to specialise he, must trade;
and to trade he must live in a community and as one comes finally to
expect, man is gregarious by nature.
It is one of the primary functions of a community to set men free
from the strictures of necessity, to give them scope to be themselves
and to follow occupations of their own choice, in which they may grow
to full stature in sensibility, skill, understanding, and achievement.
The man who is in love with his work will not degrade- it for his
customer, but while satisfying his customer will honour himself. Thus,
his desires will be ordered so that he puts working towards finding
and following his calling, first, and pleasing his customers, second-.
By this his customers will gain, for he will give of his best; but he.
will gain more, for he will be laying the foundation of a full life.
Where -society is so conducted that many men and women are precluded
from choosing an occupation suited to their particular talents, the
desire to live and to live more fully, which moves so strongly in each
of them, may run perverse and impel them to frustration and defeat.
Fear of unemployment or of the orders of government is an inversion of
the desire to live. It will drive a human being into employment in
which his genius cannot grow but must be limited and confined. Thus
trapped, he may seek his freedom in many ways. Not infrequently, his
interest in his work will be indirect, and he will treat it only as a
means of obtaining something from others. He will seek a full life not
in what he contributes to life but in what he takes out of it, not
through his work, but through what he receives for it. He will not be
ashamed of jerry building. This sterile attitude can only lead to
demoralisation. Judged by these standards most modern communities, are
failures, because, no doubt, there are right ways and wrong ways of
ordering a community and men have chosen wrong ways.
The first essential of human progress is that men and women should
live in communities, the second that the community should be so
ordered as to give full scope to the individuals who live in it. This
scope can only be achieved where the individuals fulfil their
fundamental duties to each other. What these duties are is to he
discovered by understanding the very nature of human relationships, by
ascertaining the natural laws governing life in society.
NATURAL LAW
There are natural laws, principles of being, which every schoolboy
knows. If the pressure on a gas is kept constant, and the gas is
heated, the volume of the gas will vary directly with the temperature.
Again, when the gas, expands its density will decrease so that, should
it he in contact with a denser gas, the operation of gravity will
cause it to be displaced and driven upward by the denser. gas, or by
the same gas at a lower temperature. This has, always been, and, so
far as man can tell, always will be. These are the principles on which
the winds move. These are the principles of every system of
ventilation.
In the same way, where land is free and any man who, so wishes may
acquire a plot for himself, the rent of each plot will be determined
by the amount by which the produce of labour on that plot exceeds what
the same labour could produce on the best land open to use free of
rent; and wages, will be determined by what the labourer could earn
for himself on the best land open to use.
Change the conditions and the result is changed. If the pressure on
the gas is increased, the increase in pressure will tend to reduce the
volume so that the heating of it will set contrary forces in motion
which may render the gas explosive. In the same way, -if land is
enclosed and men cannot have access to it save by coming to terms with
the owners, then rent and wages will be determined by the least which
the labourer will accept in order to live. In these conditions, this
natural force, the operation of which has been called the laws of rent
and wages, will run counter to the fervent human desire to live, and
to live more joyously. Men and women will be denied the opportunity to
pursue those occupations which will give scope and expression to their
native faculties, and, by neglect, these faculties will wither.
Moreover, they will be denied even the share they have earned of the
wealth and services available in the community. Caught between these
conflicting forces, which they are powerless to control, between the
law of rent and the desire to live, they will be frustrated and
demoralised and the resulting situation must lead to society being
torn with dissension or paralysed by decay.
Though a human being cannot control these natural forces, he can to
some, and to an ever-increasing extent, control the conditions which
set them in motion. By artificial means he may raise or lower the
temperature of gases, may increase or decrease the pressure upon them,
and may bring them into contact with, or isolate them -from, gases of
different density. Similarly, he may order his actions so that any man
who so wishes may have access to land or he may permit some to exclude
others. In all this, he may choose what he will do; but once having
chosen, once having set the natural forces in operation, the
consequences of his action follow inevitably. He cannot stop them, he
cannot change their direction. What he can do, all that he can do, is
to change the conditions which determine their direction. Immediately
upon such a change, the whole train of events will alter. It is
useless for him to try and stop these forces in their course. If by
artificial means he damns them up for a time, he only renders them
more terrible in power. The naive reaction to obvious abuses, which
passes now for political wisdom and which is so frequently expressed
in the words, "It's wrong, it ought to be stopped", leads to
repressive action, to prohibitions and regimentation.
These political expedients only put further obstacles in the path of
men and women who are seeking to live. The result is inevitably to
pervert this principle of human motion still more. Little deceits
practised to overcome the prohibitions become habitual lying, lying
turns into corruption, and corruption is made the pretext for further
prohibitions. Thus, in ignorance, men and women deny the principles of
their own being, not because they wish to deny them, but because they
do not know that there are any principles. Our forefathers knew about
electricity and were terrified by its natural manifestations. They
believed it was the act of a wrathful and capricious god, and in this
belief would long debate the meaning of such dreadful signs and omens,
and go in fear of their own conclusions.
Modern men of science still do not know what electricity is, but they
know something of the principles of its being. They know that it is
not capricious, but that, on the contrary, it always acts in the same
way when under the same conditions. They have used this knowledge to
trap it in wires, to send it bounding round the surface of the globe
to required destinations and to measure the movement of comets and
meteors. The people of this generation regard human affairs as
naturally capricious, chaotic and cruel. On the other hand, they are
so impressed with the feats of their own science and skill, that they
tend to believe there is nothing they cannot do. So, they set out to
conquer nature, or organise life and to plan human relations. They
might as well order the sea to retire, or the earth to stand still.
Although this enquiry is only half completed, it is plain that there
is nothing chaotic about the nature of social relationships that the
human being is as much subject to the principles of his being as any
other creature. It is equally plain that the human being does not live
instinctively according to the principles of his being that he is free
to do so or not to do so, as he chooses but that he chooses at his
peril. Certainly, there is nothing good or bad about human nature, it
is simply natural. It is man's choice that is good or had, and it is
good when it is in harmony with his own nature and bad when it is not.
Moreover, the choice needs to be in harmony not merely with those
principles which are general to the human race, but also with those
which are specific to the individual exercising the choice.
EXERCISING THE CHOICE
The desires which impel man to act would seem to be partly natural
and partly artificial, or in other words, partly instinctive and
partly of man's own making. Thus, broadly, the desire to live, to
mate, to rear children and to create, would seem to be instinctive; on
the other hand, broadly speaking, the desires which lead a man to
gratify his instinctive desires in one way rather than another, would
seem to belong to the realm of art. To put it another way, these
secondary or artificial desires usually rise in a man because he
believes they point the way by which he may live, and live most fully.
These beliefs will be a reflection of his conception of life. A human
being always believes in this sense; if he ceased to believe, he would
cease to act. An individual may, unhappily, believe so strongly that
life is purposeless that he will commit suicide. Such is the power of
belief .
If the beliefs which the individual holds are at variance with the
principles of his being, they will cause him to act in such a way as
to frustrate his instinctive desires this condition will set a man at
war with himself.
In any community, it is organised in the way the general body of its
members believes it ought to be organised. As has been seen, it is
necessary to the full development of human life that men and women
should live in communities; but, as has also been seen, in the
organization of the community its members may set -natural forces at
work which will defeat the object of the community and have the effect
of cramping and distorting the lives of its members, until ultimately
the community itself disintegrates in civil strife.
Life is growth, and growth, development; and understanding which
serves human society at one stage of its development is wholly
inadequate at a later stage.
For example: primitive nomadic tribes always understand that land is
essential to the life of every member of -the community. Each time
they settle in any area, they divide the land between the members of
the community, according to strict and well established customs. With
the development of society into a settled agricultural state, the
periodic re-division of the land defeats its original object. Intended
to assure the independence of each of the families, it now deprives
the farmers of security of tenure and robs them of their wages.
Resistance grows to the re-division of the land, and, in some
communities, absolute private property is established. Other
communities, however, do not fall into this trap, but work out a new
way of applying the old principle. Each adult member of the community
is given rights, in common with all the other members, to the land
occupied by the community, and in return, renders service and pays
taxes to the community. To assure as equitable a distribution of these
rights as possible, the land is divided into strips and each member is
given a number of strips, one from the best land, one from the next
best, and so on. Again, strict rules are established governing the
rotation of crops and the periods during which the land will lie
fallow. The lands become known as common land, and the people who work
them, as commoners. With the development of industries and towns,
however, this system of land tenure becomes wholly inadequate to the
needs of the time. Even in agriculture, it becomes necessary to have
large fields enclosed by hedges and ditches and new methods of
cropping. In our civilisation, this was the point of development at
which land finally became absolute private property.
It is not sufficient for human beings to be content to act as their
fathers acted before them. New needs demand a deeper understanding of
life. These new needs present themselves as difficulties demanding
solution. If the understanding is lacking, the remedies adopted may
set a chain of events in motion which will be far worse than the
difficulties which had to be overcome.
In short, human beings not merely have the power to choose, they must
choose. They are given the means of knowledge by which they may attain
to that understanding adequate to the time in which they live and
necessary to make a good choice.
THE PRINCIPLES OF HUMAN PROGRESS
To sum up, the first requirements of human progress are that human
beings should live in a community, and that the community should be
ordered so as to conform to the principles of being, to the natural
laws governing life in society. To the extent that the social
organization is at variance with these natural laws, the community
will fail in its purpose. Instead of freeing men and women from the
strictures of necessity, it will erect artificial necessities, forcing
them to squander energy in fruitless effort.
When the dynamic principles of human life are wholly denied in any
fundamental particular, as, for example, when man's utter dependence
on the natural resources is not recognised but some are allowed to
exclude others, then human lives will he wholly frustrated. The
struggle for existence which must ensue upon such a denial of human
nature will warp and poison human relations. The natural yearning to
live together in peace and fruitfulness will be overcome by fear. Men
will seek protection in numbers by sinking their identity in hostile
groups. Fear of unemployment and exploitation will drive people into
trade unions, and fear of trade unions will drive employers into
federations; fear of industrial depressions will drive traders into
monopolies, and fear of monopolies will drive governments into
industry.
Instead of equality, men will seek domination; instead of
self-discipline, mastery over others, and, in the end, might is
preferred to right. Fear is the mark of ignorance. Though a society is
at war with itself, the retrogression may be arrested and the
conditions of progress restored if the members of the community will
use their natural powers to understand their predicament, to discover
in what elemental respects they are denying their own nature. There
has been of late a welcome flowering of philosophical thought, drawing
its inspiration largely from those old eastern civilisations which
gained such deep understanding in the subjective mode, and, if this
prospers, it may enrich and balance the intensely objective knowledge
of the material sciences. East and west have both failed, however, in
their economic arrangements, and this failure has defeated the first
principles of human progress.
Men and women live in communities so that they may be free to grow
and create. They rarely go to war because they want to fight, but are
driven into it by the denial of their fundamental duties to each
other. Ultimately, it is an individual choice : only the individual
can desire, only the individual can labour, only the individual can
know, and only the individual can choose.
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