قراءة كتاب The Destiny of Man Viewed in the Light of His Origin
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The Destiny of Man Viewed in the Light of His Origin
are direct or indirect results of the revolution which began when natural selection came to confine itself to psychical variations, to the neglect of physical variations. The immediate result was the increase of cerebrum. This prolonged the infancy, thus giving rise to the capacity for progress; and infancy, in turn, originated the family and thus opened the way for the growth of sympathies and of ethical feelings. All these results have perpetually reacted upon one another until a creature different in kind from all other creatures has been evolved. The creature thus evolved long since became dominant over the earth in a sense in which none of his predecessors ever became dominant; and henceforth the work of evolution, so far as our planet is concerned, is chiefly devoted to the perfecting of this last and most wonderful product of creative energy.
X.
Improvableness of Man.
For the creation of Man was by no means the creation of a perfect being. The most essential feature of Man is his improvableness, and since his first appearance on the earth the changes that have gone on in him have been enormous, though they have continued to run along in the lines of development that were then marked out. The changes have been so great that in many respects the interval between the highest and the lowest men far surpasses quantitatively the interval between the lowest men and the highest apes. If we take into account the creasing of the cerebral surface, the difference between the brain of a Shakespeare and that of an Australian savage would doubtless be fifty times greater than the difference between the Australian’s brain and that of an orang-outang. In mathematical capacity the Australian, who cannot tell the number of fingers on his two hands, is much nearer to a lion or wolf than to Sir Rowan Hamilton, who invented the method of quaternions. In moral development this same Australian, whose language contains no words for justice and benevolence, is less remote from dogs and baboons than from a Howard or a Garrison. In progressiveness, too, the difference between the lowest and the highest races of men is no less conspicuous. The Australian is more teachable than the ape, but his limit is nevertheless very quickly reached. All the distinctive attributes of Man, in short, have been developed to an enormous extent through long ages of social evolution.
This psychical development of Man is destined to go on in the future as it has gone on in the past. The creative energy which has been at work through the bygone eternity is not going to become quiescent to-morrow. We have learned something of its methods of working, and from the careful observation of the past we can foresee the future in some of its most general outlines. From what has already gone on during the historic period of man’s existence, we can safely predict a change that will by and by distinguish him from all other creatures even more widely and more fundamentally than he is distinguished today. Whenever in the course of organic evolution we see any function beginning as incidental to the performance of other functions, and continuing for many ages to increase in importance until it becomes an indispensable strand in the web of life, we may be sure that by a continuance of the same process its influence is destined to increase still more in the future. Such has been the case with the function of sympathy, and with the ethical feelings which have grown up along with sympathy and depend largely upon it for their vitality. Like everything else which especially distinguishes Man, the altruistic feelings were first called into existence through the first beginnings of infancy in the animal world. Their rudimentary form was that of the transient affection of a female bird or mammal for its young. First given a definite direction through the genesis of the primitive human family, the development of altruism has formed an important part of the progress of civilization, but as yet it has scarcely kept pace with the general development of intelligence. There can be little doubt that in respect of justice and kindness the advance of civilized man has been less marked than in respect of quick-wittedness. Now this is because the advancement of civilized man has been largely effected through fighting, through the continuance of that deadly struggle and competition which has been going on ever since organic life first appeared on the earth. It is through such fierce and perpetual struggle that the higher forms of life have been gradually evolved by natural selection. But we have already seen how in many respects the evolution of Man was the opening of an entirely new chapter in the history of the universe. In no respect was it more so than in the genesis of the altruistic emotions. For when natural selection, through the lengthening of childhood, had secured a determinate development for this class of human feelings, it had at last originated a power which could thrive only through the elimination of strife. And the later history of mankind, during the past thirty centuries, has been characterized by the gradual eliminating of strife, though the process has gone on with the extreme slowness that marks all the work of evolution. It is only at the present clay that, by surveying human history from the widest possible outlook, and with the aid of the habits of thought which the study of evolution fosters, we are enabled distinctly to observe this tendency. As this is the most wonderful of all the phases of that stupendous revolution in nature which was inaugurated in the Creation of Man, it deserves especial attention here; and we shall find it leading us quite directly to our conclusion. From the Origin of Man, when thoroughly comprehended in its general outlines, we shall at length be able to catch some glimpses of his Destiny.