Progress and Poverty - Henry George (distant reading TXT) 📗

civilization is of differences in capacity. The civilized races are the superior races, and advance in civilization is according to this superiority⁠—just as English victories were, in common English opinion, due to the natural superiority of Englishmen to frog-eating Frenchmen; and popular government, active invention, and greater average comfort are, or were until lately, in common American opinion, due to the greater “smartness of the Yankee Nation.”

Now, just as the politico-economic doctrines which in the beginning of this inquiry we met and disproved, harmonize with the common opinion of men who see capitalists paying wages and competition reducing wages; just as the Malthusian theory harmonized with existing prejudices both of the rich and the poor; so does the explanation of progress as a gradual race improvement harmonize with the vulgar opinion which accounts by race differences for differences in civilization. It has given coherence and a scientific formula to opinions which already prevailed. Its wonderful spread since the time Darwin first startled the world with his Origin of Species has not been so much a conquest as an assimilation.

The view which now dominates the world of thought is this: That the struggle for existence, just in proportion as it becomes intense, impels men to new efforts and inventions. That this improvement and capacity for improvement is fixed by hereditary transmission, and extended by the tendency of the best adapted individual, or most improved individual, to survive and propagate among individuals, and of the best adapted, or most improved tribe, nation, or race to survive in the struggle between social aggregates. On this theory the differences between man and the animals, and differences in the relative progress of men, are now explained as confidently, and all but as generally, as a little while ago they were explained upon the theory of special creation and divine interposition.

The practical outcome of this theory is in a sort of hopeful fatalism, of which current literature is full.57 In this view, progress is the result of forces which work slowly, steadily and remorselessly, for the elevation of man. War, slavery, tyranny, superstition, famine, and pestilence, the want and misery which fester in modern civilization, are the impelling causes which drive man on, by eliminating poorer types and extending the higher; and hereditary transmission is the power by which advances are fixed, and past advances made the footing for new advances. The individual is the result of changes thus impressed upon and perpetuated through a long series of past individuals, and the social organization takes its form from the individuals of which it is composed. Thus, while this theory is, as Herbert Spencer says58⁠—“radical to a degree beyond anything which current radicalism conceives;” inasmuch as it looks for changes in the very nature of man; it is at the same time “conservative to a degree beyond anything conceived by current conservatism,” inasmuch as it holds that no change can avail save these slow changes in men’s natures. Philosophers may teach that this does not lessen the duty of endeavoring to reform abuses, just as the theologians who taught predestinarianism insisted on the duty of all to struggle for salvation; but, as generally apprehended, the result is fatalism⁠—“do what we may, the mills of the gods grind on regardless either of our aid or our hindrance.” I allude to this only to illustrate what I take to be the opinion now rapidly spreading and permeating common thought; not that in the search for truth any regard for its effects should be permitted to bias the mind. But this I take to be the current view of civilization: That it is the result of forces, operating in the way indicated, which slowly change the character, and improve and elevate the powers of man; that the difference between civilized man and savage is of a long race education, which has become permanently fixed in mental organization; and that this improvement tends to go on increasingly, to a higher and higher civilization. We have reached such a point that progress seems to be natural with us, and we look forward confidently to the greater achievements of the coming race⁠—some even holding that the progress of science will finally give men immortality and enable them to make bodily the tour not only of the planets, but of the fixed stars, and at length to manufacture suns and systems for themselves.59

But without soaring to the stars, the moment that this theory of progression, which seems so natural to us amid an advancing civilization, looks around the world, it comes against an enormous fact⁠—the fixed, petrified civilizations. The majority of the human race today have no idea of progress; the majority of the human race today look (as until a few generations ago our own ancestors looked) upon the past as the time of human perfection. The difference between the savage and the civilized man may be explained on the theory that the former is as yet so imperfectly developed that his progress is hardly apparent; but how, upon the theory that human progress is the result of general and continuous causes, shall we account for the civilizations that have progressed so far and then stopped? It cannot be said of the Hindu and of the Chinaman, as it may be said of the savage, that our superiority is the result of a longer education; that we are, as it were, the grown men of nature, while they are the children. The Hindus and the Chinese were civilized when we were savages. They had great cities, highly organized and powerful governments, literatures, philosophies, polished manners, considerable division of labor, large commerce, and elaborate arts, when our ancestors were wandering barbarians, living in huts and skin tents, not a whit further advanced than the American Indians. While we have progressed from this savage state to Nineteenth Century civilization, they have stood still. If progress be the result of fixed laws, inevitable and eternal, which