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Page:Popular Science Monthly Volume 32.djvu/757

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THE STRUGGLE FOR EXISTENCE: A PROGRAMME.

is the worst is mere petulant nonsense. A worn-out voluptuary may find nothing good under the sun, or a vain and inexperienced youth, who can not get the moon he cries for, may vent his irritation in pessimistic moanings; but there can be no doubt in the mind of any reasonable person that mankind could, would, and in fact do, get on fairly well with vastly less happiness and far more misery than find their way into the lives of nine people out of ten. If each and all of us had been visited by an attack of neuralgia, or of extreme mental depression, for one hour in every twenty-four—a supposition which many tolerably vigorous people know, to their cost, is not extravagant—the burden of life would have been immensely increased without much practical hindrance to its general course. Men with any manhood in them find life quite worth living under worse conditions than these.

There is another sufficiently obvious fact which renders the hypothesis that the course of sentient Nature is dictated by malevolence quite untenable. A vast multitude of pleasures, and these among the purest and the best, are superfluities, bits of good which are to all appearance unnecessary as inducements to live, and are, so to speak, thrown into the bargain of life. To those who experience them, few delights can be more entrancing than such as are afforded by natural beauty or by the arts, and especially by music; but they are products of, rather than factors in, evolution, and it is probable that they are known, in any considerable degree, to but a very small proportion of mankind.

The conclusion of the whole matter seems to be that, if Ormuzd has not had his way in this world, neither has Ahriman. Pessimism is as little consonant with the facts of sentient existence as optimism. If we desire to represent the course of Nature in terms of human thought, and assume that it was intended to be that which it is, we must say that its governing principle is intellectual and not moral; that it is a materialized logical process accompanied by pleasures and pains, the incidence of which, in the majority of oases, has not the slightest reference to moral desert. That the rain falls alike upon the just and the unjust, and that those upon whom the Tower of Siloara fell were no worse than their neighbors, seem to be Oriental modes of expressing the same conclusion.

 

In the strict sense of the word "Nature," it denotes the sum of the phenomenal world, of that which has been, and is, and will be; and society, like art, is therefore a part of Nature. But it is convenient to distinguish those parts of Nature in which man plays the part of immediate cause, as something apart; and, therefore, society, like art, is usefully to be considered as distinct from Nature. It is the more desirable, and even necessary, to make this distinction, since society differs from Nature in having a definite moral object; whence it comes about that the course shaped by the ethical man—the member