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

an individual, and in the one I have supposed, lurks the recognition of an obvious truth⁠—the truth that the obstacles which finally bring progress to a halt are raised by the course of progress; that what has destroyed all previous civilizations has been the conditions produced by the growth of civilization itself.

This is a truth which in the current philosophy is ignored; but it is a truth most pregnant. Any valid theory of human progress must account for it.

II Differences in Civilization⁠—To What Due

In attempting to discover the law of human progress, the first step must be to determine the essential nature of those differences which we describe as differences in civilization.

That the current philosophy, which attributes social progress to changes wrought in the nature of man, does not accord with historical facts, we have already seen. And we may also see, if we consider them, that the differences between communities in different stages of civilization cannot be ascribed to innate differences in the individuals who compose these communities. That there are natural differences is true, and that there is such a thing as hereditary transmission of peculiarities is undoubtedly true; but the great differences between men in different states of society cannot be explained in this way. The influence of heredity, which it is now the fashion to rate so highly, is as nothing compared with the influences which mold the man after he comes into the world. What is more ingrained in habit than language, which becomes not merely an automatic trick of the muscles, but the medium of thought? What persists longer, or will quicker show nationality? Yet we are not born with a predisposition to any language. Our mother tongue is our mother tongue only because we learned it in infancy. Although his ancestors have thought and spoken in one language for countless generations, a child who hears from the first nothing else, will learn with equal facility any other tongue. And so of other national or local or class peculiarities. They seem to be matters of education and habit, not of transmission. Cases of white children captured by Indians in infancy and brought up in the wigwam show this. They become thorough Indians. And so, I believe, with children brought up by Gypsies.

That this is not so true of the children of Indians or other distinctly marked races brought up by whites is, I think, due to the fact that they are never treated precisely as white children. A gentleman who had taught a colored school once told me that he thought the colored children, up to the age of ten or twelve, were really brighter and learned more readily than white children, but that after that age they seemed to get dull and careless. He thought this proof of innate race inferiority, and so did I at the time. But I afterward heard a highly intelligent negro gentleman (Bishop Hillery) incidentally make a remark which to my mind seems a sufficient explanation. He said: “Our children, when they are young, are fully as bright as white children, and learn as readily. But as soon as they get old enough to appreciate their status⁠—to realize that they are looked upon as belonging to an inferior race, and can never hope to be anything more than cooks, waiters, or something of that sort, they lose their ambition and cease to keep up.” And to this he might have added, that being the children of poor, uncultivated and unambitious parents, home influences told against them. For, I believe it is a matter of common observation that in the primary part of education the children of ignorant parents are quite as receptive as the children of intelligent parents, but by and by the latter, as a general rule, pull ahead and make the most intelligent men and women. The reason is plain. As to the first simple things which they learn only at school, they are on a par, but as their studies become more complex, the child who at home is accustomed to good English, hears intelligent conversation, has access to books, can get questions answered, etc., has an advantage which tells.

The same thing may be seen later in life. Take a man who has raised himself from the ranks of common labor, and just as he is brought into contact with men of culture and men of affairs, will he become more intelligent and polished. Take two brothers, the sons of poor parents, brought up in the same home and in the same way. One is put to a rude trade, and never gets beyond the necessity of making a living by hard daily labor; the other, commencing as an errand boy, gets a start in another direction, and becomes finally a successful lawyer, merchant, or politician. At forty or fifty the contrast between them will be striking, and the unreflecting will credit it to the greater natural ability which has enabled the one to push himself ahead. But just as striking a difference in manners and intelligence will be manifested between two sisters, one of whom, married to a man who has remained poor, has her life fretted with petty cares and devoid of opportunities, and the other of whom has married a man whose subsequent position brings her into cultured society and opens to her opportunities which refine taste and expand intelligence. And so deteriorations may be seen. That “evil communications corrupt good manners” is but an expression of the general law that human character is profoundly modified by its conditions and surroundings.

I remember once seeing, in a Brazilian seaport, a negro man dressed in what was an evident attempt at the height of fashion, but without shoes and stockings. One of the sailors with whom I was in company, and who had made some runs in the slave trade, had a theory that a negro was not a man, but a sort of monkey, and pointed to this as