Essays and Lectures. Wilde Oscar

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СКАЧАТЬ Ἀθήνας of the Botticean virgins, or the praises of love and war.

      And, finally, it is to be observed how much wider than Plato’s his theory of the origin of society is. They both rest on a psychological basis, but Aristotle’s recognition of the capacity for progress and the tendency towards a higher life shows how much deeper his knowledge of human nature was.

      In imitation of these two philosophers, Polybius gives an account of the origin of society in the opening to his philosophy of history. Somewhat in the spirit of Plato, he imagines that after one of the cyclic deluges which sweep off mankind at stated periods and annihilate all pre-existing civilisation, the few surviving members of humanity coalesce for mutual protection, and, as in the case with ordinary animals, the one most remarkable for physical strength is elected king. In a short time, owing to the workings of sympathy and the desire of approbation, the moral qualities begin to make their appearance, and intellectual instead of bodily excellence becomes the qualification for sovereignty.

      Other points, as the rise of law and the like, are dwelt on in a somewhat modern spirit, and although Polybius seems not to have employed the inductive method of research in this question, or rather, I should say, of the hierarchical order of the rational progress of ideas in life, he is not far removed from what the laborious investigations of modern travellers have given us.

      And, indeed, as regards the working of the speculative faculty in the creation of history, it is in all respects marvellous how that the most truthful accounts of the passage from barbarism to civilisation in ancient literature come from the works of poets. The elaborate researches of Mr. Tylor and Sir John Lubbock have done little more than verify the theories put forward in the Prometheus Bound and the De Natura Rerum; yet neither Æschylus nor Lucretias followed in the modern path, but rather attained to truth by a certain almost mystic power of creative imagination, such as we now seek to banish from science as a dangerous power, though to it science seems to owe many of its most splendid generalities. 5

      Leaving then the question of the origin of society as treated by the ancients, I shall now turn to the other and the more important question of how far they may he said to have attained to what we call the philosophy of history.

      Now at the outset we must note that, while the conceptions of law and order have been universally received as the governing principles of the phenomena of nature in the sphere of physical science, yet their intrusion into the domain of history and the life of man has always been met with a strong opposition, on the ground of the incalculable nature of two great forces acting on human action, a certain causeless spontaneity which men call free will, and the extra-natural interference which they attribute as a constant attribute to God.

      Now, that there is a science of the apparently variable phenomena of history is a conception which we have perhaps only recently begun to appreciate; yet, like all other great thoughts, it seems to have come to the Greek mind spontaneously, through a certain splendour of imagination, in the morning tide of their civilisation, before inductive research had armed them with the instruments of verification. For I think it is possible to discern in some of the mystic speculations of the early Greek thinkers that desire to discover what is that ‘invariable existence of which there are variable states,’ and to incorporate it in some one formula of law which may serve to explain the different manifestations of all organic bodies, man included, which is the germ of the philosophy of history; the germ indeed of an idea of which it is not too much to say that on it any kind of historical criticism, worthy of the name, must ultimately rest.

      For the very first requisite for any scientific conception of history is the doctrine of uniform sequence: in other words, that certain events having happened, certain other events corresponding to them will happen also; that the past is the key of the future.

      Now at the birth of this great conception science, it is true, presided, yet religion it was which at the outset clothed it in its own garb, and familiarised men with it by appealing to their hearts first and then to their intellects; knowing that at the beginning of things it is through the moral nature, and not through the intellectual, that great truths are spread.

      So in Herodotus, who may be taken as a representative of the orthodox tone of thought, the idea of the uniform sequence of cause and effect appears under the theological aspect of Nemesis and Providence, which is really the scientific conception of law, only it is viewed from an ethical standpoint.

      Now in Thucydides the philosophy of history rests on the probability, which the uniformity of human nature affords us, that the future will in the course of human things resemble the past, if not reproduce it. He appears to contemplate a recurrence of the phenomena of history as equally certain with a return of the epidemic of the Great Plague.

      Notwithstanding what German critics have written on the subject, we must beware of regarding this conception as a mere reproduction of that cyclic theory of events which sees in the world nothing but the regular rotation of Strophe and Antistrophe, in the eternal choir of life and death.

      For, in his remarks on the excesses of the Corcyrean Revolution, Thucydides distinctly rests his idea of the recurrence of history on the psychological grounds of the general sameness of mankind.

      ‘The sufferings,’ he says, ‘which revolution entailed upon the cities were many and terrible, such as have occurred and always will occurs as long as human nature remains the same, though in a severer or milder form, and varying in their symptoms according to the variety of the particular cases.

      ‘In peace and prosperity states and individuals have better sentiments, because they are not confronted with imperious necessities; but war takes away the easy supply of men’s wants, and so proves a hard taskmaster, which brings most men’s characters to a level with their fortunes.’

      IV

      It is evident that here Thucydides is ready to admit the variety of manifestations which external causes bring about in their workings on the uniform character of the nature of man. Yet, after all is said, these are perhaps but very general statements: the ordinary effects of peace and war are dwelt on, but there is no real analysis of the immediate causes and general laws of the phenomena of life, nor does Thucydides seem to recognise the truth that if humanity proceeds in circles, the circles are always widening.

      Perhaps we may say that with him the philosophy of history is partly in the metaphysical stage, and see, in the progress of this idea from Herodotus to Polybius, the exemplification of the Comtian Law of the three stages of thought, the theological, the metaphysical, and the scientific: for truly out of the vagueness of theological mysticism this conception which we call the Philosophy of History was raised to a scientific principle, according to which the past was explained and the future predicted by reference to general laws.

      Now, just as the earliest account of the nature of the progress of humanity is to be found in Plato, so in him we find the first explicit attempt to found a universal philosophy of history upon wide rational grounds. Having created an ideally perfect state, the philosopher proceeds to give an elaborate theory of the complex causes which produce revolutions, of the moral effects of various forms of government and education, of the rise of the criminal classes and their connection with pauperism, and, in a word, to create history by the deductive method and to proceed from a priori psychological principles to discover the governing laws of the apparent chaos of political life.

      There have been many attempts since Plato to deduce from a single philosophical principle all the phenomena which experience subsequently verifies for us. Fichte thought he could predict the world-plan from the idea of universal time. Hegel dreamed he had found the key to the mysteries of life in the development of freedom, and Krause in the categories of being. But the one scientific basis on which the true philosophy of history must rest is the complete knowledge of the laws of human nature СКАЧАТЬ