On the Significance of Science and Art | Page 8

the new theory was adopted by the throng with entire faith and unheard-of enthusiasm. And behold, on the strength of these two arbitrary and erroneous hypotheses, accepted as dogmas of 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