on the significance of science and art-第3部分

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belief；　the　new　scientific　doctrine　was　ratified。

Spencer；　for　example；　in　one　of　his　first　works；　expresses　this
doctrine　thus：…

〃Societies　and　organisms；〃　he　says；　〃are　alike　in　the　following
points：…

〃1。　　In　that；　beginning　as　tiny　aggregates；　they　imperceptibly　grow
in　mass；　so　that　some　of　them　attain　to　the　size　of　ten　thousand
times　their　original　bulk。

〃2。　　In　that　while　they　were；　in　the　beginning；　of　such　simple
structure；　that　they　can　be　regarded　as　destitute　of　all　structure；
they　acquire　during　the　period　of　their　growth　a　constantly
increasing　complication　of　structure。

〃3。　　In　that　although　in　their　early；　undeveloped　period；　there
exists　between　them　hardly　any　interdependence　of　parts；　their　parts
gradually　acquire　an　interdependence；　which　eventually　becomes　so
strong；　that　the　life　and　activity　of　each　part　becomes　possible
only　on　condition　of　the　life　and　activity　of　the　remaining　parts。

〃4。　　In　that　life　and　the　development　of　society　are　independent；
and　more　protracted　than　the　life　and　development　of　any　one　of　the
units　constituting　it；　which　are　born；　grow；　act；　reproduce
themselves；　and　die　separately；　while　the　political　body　formed　from
them；　continues　to　live　generation　after　generation；　developing　in
mass　in　perfection　and　functional　activity。〃

The　points　of　difference　between　organisms　and　society　go　farther；
and　it　is　proved　that　these　differences　are　merely　apparent；　but
that　organisms　and　societies　are　absolutely　similar。

For　the　uninitiated　man　the　question　immediately　presents　itself：
〃What　are　you　talking　about？　　Why　is　mankind　an　organism；　or　similar
to　an　organism？〃

You　say　that　societies　resemble　organisms　in　these　four　features；
but　it　is　nothing　of　the　sort。　　You　only　take　a　few　features　of　the
organism；　and　beneath　them　you　range　human　communities。　　You　bring
forward　four　features　of　resemblance；　then　you　take　four　features　of
dissimilarity；　which　are；　however；　only　apparent　（according　to　you）；
and　you　thence　conclude　that　human　societies　can　be　regarded　as
organisms。　　But　surely；　this　is　an　empty　game　of　dialectics；　and
nothing　more。　　On　the　same　foundation；　under　the　features　of　an
organism；　you　may　range　whatever　you　please。　　I　will　take　the　fist
thing　that　comes　into　my　head。　　Let　us　suppose　it　to　be　a　forest；
the　manner　in　which　it　sows　itself　in　the　plain；　and　spreads　abroad。
1。　Beginning　with　a　small　aggregate；　it　increases　imperceptibly　in
mass；　and　so　forth。　　Exactly　the　same　thing　takes　place　in　the
fields；　when　they　gradually　seed　themselves　down；　and　bring　forth　a
forest。　　2。　In　the　beginning　the　structure　is　simple：　　afterwards　it
increases　in　complication；　and　so　forth。　　Exactly　the　same　thing
happens　with　the　forest；in　the　first　place；　there　were　only　bitch…
trees；　then　came　brush…wood　and　hazel…bushes；　at　first　all　grow
erect；　then　they　interlace　their　branches。　　3。　The　interdependence
of　the　parts　is　so　augmented；　that　the　life　of　each　part　depends　on
the　life　and　activity　of　the　remaining　parts。　　It　is　precisely　so
with　the　forest；the　hazel…bush　warms　the　tree…boles　（cut　it　down；
and　the　other　trees　will　freeze）；　the　hazel…bush　protects　from　the
wind；　the　seed…bearing　trees　carry　on　reproduction；　the　tall　and
leafy　trees　afford　shade；　and　the　life　of　one　tree　depends　on　the
life　of　another。　　4。　The　separate　parts　may　die；　but　the　whole
lives。　　Exactly　the　case　with　the　forest。　　The　forest　does　not　mourn
one　tree。

Having　proved　that；　in　accordance　with　this　theory；　you　may　regard
the　forest　as　an　organism；　you　fancy　that　you　have　proved　to　the
disciples　of　the　organic　doctrine　the　error　of　their　definition。
Nothing　of　the　sort。　　The　definition　which　they　give　to　the　organism
is　so　inaccurate　and　so　elastic　that　under　this　definition　they　may
include　what　they　will。　　〃Yes；〃　they　say；　〃and　the　forest　may　also
be　regarded　as　an　organism。　　The　forest　is　mutual　re…action　of
individuals；　which　do　not　annihilate　each　other；an　aggregate；　its
parts　may　also　enter　into　a　more　intimate　union；　as　the　hive　of　bees
constitutes　itself　an　organism。〃　　Then　you　will　say；　〃If　that　is　so；
then　the　birds　and　the　insects　and　the　grass　of　this　forest；　which
re…act　upon　each　other；　and　do　not　destroy　each　other；　may　also　be
regarded　as　one　organism；　in　company　with　the　trees。〃　　And　to　this
also　they　will　agree。　　Every　collection　of　living　individuals；　which
re…act　upon　each　other；　and　do　not　destroy　each　other；　may　be
regarded　as　organisms；　according　to　their　theory。　　You　may　affirm　a
connection　and　interaction　between　whatever　you　choose；　and；
according　to　evolution；　you　may　affirm；　that；　out　of　whatever　you
please；　any　other　thing　that　you　please　may　proceed；　in　a　very　long
period　of　time。

And　the　most　remarkable　thing　of　all　is；　that　this　same　identical
positive　science　recognizes　the　scientific　method　as　the　sign　of
true　knowledge；　and　has　itself　defined　what　it　designates　as　the
scientific　method。

By　the　scientific　method　it　means　common…sense。

And　common…sense　convicts　it　at　every　step。　　As　soon　as　the　Popes
felt　that　nothing　holy　remained　in　them；　they　called　themselves　most
holy。

As　soon　as　science　felt　that　no　common…sense　was　left　in　her　she
called　herself　sensible；　that　is　to　say；　scientific　science。



CHAPTER　III。



Division　of　labor　is　the　law　of　all　existing　things；　and；　therefore；
it　should　be　present　in　human　societies。　　It　is　very　possible　that
this　is　so；　but　still　the　question　remains；　Of　what　nature　is　that
division　of　labor　which　I　behold　in　my　human　society？　is　it　that
division　of　labor　which　should　exist？　　And　if　people　regard　a
certain　division　of　labor　as　unreasonable　and　unjust；　then　no
science　whatever　can　convince　men　that　that　should　exist　which　they
regard　as　unreasonable　and　unjust。

Division　of　labor　is　the　condition　of　existence　of　organisms；　and　of
human　societies；　but　what；　in　these　human　societies；　is　to　be
regarded　as　an　organic　division　of　labor？　　And；　to　whatever　extent
science　may　have　investigated　the　division　of　labor　in　the　cells　of
worms；　all　these　observations　do　not　compel　a　man　to　acknowledge
that　division　of　labor　to　be　correct　which　his　own　sense　and
conscience　do　not　recognize　as　correct。　　No　matter　how　convincing
may　be　the　proofs　of　the　division　of　labor　of　the　cells　in　the
organisms　studied；　man；　if　he　has　not　parted　with　his　judgment；　will
say；　nevertheless；　that　a　man　should　not　weave　calico　all　his　life；
and　that　this　is　not　division　of　labor；　but　persecution　of　the
people。　　Spencer　and　others　say　that　there　is　a　whole　community　of
weavers；　and　that　the　profession　of　weaving　is　an　organic　division
of　labor。　　There　are　weavers；　so；　of　course；　there　is　such　a
division　of　labor。　　It　would　be　well　enough　to　speak　thus　if　the
colony　of　weavers　had　arisen　by　the　free　will　of　its　member's；　but
we　know　that　it　is　not　thus　formed　of　their　initiative；　but　that　we
make　it。　　Hence　it　is　necessary　to　find　out　whether　we　have　made
these　weavers　in　accordance　with　an　organic　law；　or　with　some　other。

Men　live。　　They　support　themselves　by　agriculture；　as　is　natural　to
all　men。　　One　man　has　set　up　a　blacksmith's　forge；　and　repaired　his
plough；　his　neighbor　comes　to　him；　and　asks　him　to　mend　his　also；
and　promises　him　in　return　either　work　or　money。　　A　third　comes；　and
a　fourth；　and　in　the　community　formed　by　these　men；　there　arises　the
following　division　of　labor；a　blacksmith　is　created。　　Another　man
has　instructed　his　children　well；　his　neighbor　brings　his　children
to　him；　and　requests　him　to　teach　them　also；　and　a　teacher　is
created。　　But　both　blacksmith　and　teacher　have　been　created；　and
continue　to　be　such；　merely　because　they　have　been　asked；　and　they
remain　such　as　long　as　they　are　requested　to　be　blacksmith　and
teacher。　　If　it　should　come　to　pass　that　many　blacksmiths　and
teachers　should　set　themselves　up；　or　that　their　work　is　not
requited；　they　will　immediately；　as　commonsense　demands　and　as
always　happens　when　there　is　no　occasion　for　disturbing　the　regular
course　of　division　of　labor；they　will　immediately　abandon　their
trade；　and　betake　themselves　once　more　to　agriculture。

Men　who　behave　thus　are　guided　by　their　sense；　their　conscience；　and
hence　we；　the　men　endowed　with　sense　and　conscience；　all　assert　that
such　a　division　of　labor　is　right。　　But　if　it　should　chance　that　the
blacksmiths　were　able　to　compel　other　people　to　work　for　them；　and
should　continue　to　make　horse…shoes　when　they　were　not　wanted；　and
if　the　teachers　should　go　on　teaching　when　there　was　no　one　to
teach；　then　it　is　obvious　to　every　sane　man；　as　a　man；　i。e。；　as　a
being　endowed　with　reason　and　conscience；　that　this　would　not　be
division；　but　appropriation；　of　labor。　　And　yet　precisely　that　sort
of　activity　is　what　is　called　division　of　labor　by　scientific
science。　　People　do　that　which　others　do　not　think　of　requiring；　and
demand　that　they　shall　be　supported　for　so　doing；　and　say　that　this
is　just　because　it　is　division　of　labor。

That　which　constitutes　the　cause　of　the　economical　poverty　of　our
age　is　what　the　English　call　over…production　（which　means　that　a
mass　of　things　are　made　which　are　of　no　use　to　anybody；　and　with
which　nothing　can　be　done）。

It　would　be　odd　to　see　a　shoemaker；　who　should　consider　that　people
were　bound　to　feed　him　because　he　incessantly　made　boots　which　had
been　of　no　use　to　any　one　for　a　long　time；　but　what　shall　we　say　of
those　men　who　make　nothing；who　not　only　produce　nothing　that　is
visible；　but　nothing　that　is　of　use　for　people　at　large；for　whose
wares　there　are　no　customers；　and　who　yet　demand；　with　the　same
boldness；　on　the　ground　of　division　of　labor；　that　they　shall　be
supplied　with　fine　food　and　drink；　and　that　they　shall　be　dressed
well？　　There　may　be；　and　there　are；　sorcerers　for　whose　services　a
demand　makes　itself　felt；　and　for　this　purpose　there　are　brought　to
them　pancakes　and　flasks；　but　it　is　difficult　to　imagine　the
existence　of　sorcerers　whose　spells　are　useless　to　every　one；　and
who　boldly　demand　that　they　shall　be　luxuriously　supported　because
they　exercise　sorcery。　　And　it　is　the　same　in　our　world。　　And　all
this　comes　about　on　the　basi