Note 2 — Chapter XV · THE PHILOSOPHY OF HISTORY.—KEELY THE FOUNDER OF A SYSTEM.

Ernest Renan, in “The Future of Science,” illustrates the thesis that, henceforth, the advancement of civilization is to be the work of science; the word science being used in its largest signification as covering intellectual achievement in every direction open to the mind, and the co-ordination of the results in a progressive philosophy of life. The fundamental distinction which is expressed or implied, on every page, is that the earlier processes of civilization belong to an age of spontaneity, of unreflective productivity; an age that expressed itself in myths, created religions, organized social forms and habits, in harmony with the spontaneous creations; and that we have now entered upon the critical, defining, intellectual age; in short, as Mr. Nisbet has said, that the evolution of the human race has passed from the physiological into the psychical field; and that it is in the latter alone, henceforward, that progress may be looked for toward a higher civilization.2 Philosophy, that is to say, rational research, is alone capable of solving the question of the future of humanity, says Renan. “The really efficacious revolution, that which will give its shape to the future, will not be a political, it will be a religious and moral revolution. Politics has exhausted its resources for solving this problem. The politician is the offscouring of humanity, not its inspired teacher. The great revolution can only come from men of thought and sentiment. It does not do to expect too much from governments. It is not for them to reveal to humanity the law for which it is in search. What humanity needs is a moral law and creed; and it is from the depths of human nature that they will emerge, and not from the well-trodden and sterile pathways of the official world.” In order to know whence will come a better understanding of the religion which Christ taught, “the religion of the future, we must always look in the direction of liberty, equality, and fraternity.” Not the French Commune liberty to cut one another’s throats (an equality of misery, and a fraternity of crime), but that liberty to know and to love the truth of things which constitutes true religion, and which when it is bestowed without money and without price, as it will be, “humanity will accomplish the remainder, without asking anyone for permission.” No one can say from what part of the sky will appear the star of this new redemption. The one thing certain is that the shepherds and the Magi will be once more the first to perceive it, that the germ of it is already formed, and that if we were able to see the present with the eyes of the future, we should be able to distinguish, in the complication of the hour, the imperceptible fibre which will bear life for the future. It is amid putrefaction that the germ of future life is developed, and no one has the right to say, “This is a rejected stone,” for that stone may be the corner-stone of the future edifice. Human nature is without reproach, continues Renan (L’Avenir de la Science), and proceeds toward the perfect by means of forms successively and diversely imperfect. All the ideas which primitive science had formed of the world appear narrow, trivial, and ridiculous to us after that which progressive research has proven to be true. The fact is that science has only destroyed her dreams of the past, to put in their stead a reality a thousand times superior; but were science to remain what it is, we should have to submit to it while cursing it, for it has destroyed and not builded up again; it has awakened man from a sweet sleep without smoothing the reality to him. What science gives us is not enough, we are still hungry. True science is that which belongs neither to the school nor the drawing-room, but which corresponds exactly to the wants of man. Hence true science is a religion which will solve for men the eternal problems, the solution of which his nature imperatively demands. Herein lies the hope of humanity; for, like a wild beast, the uneducated masses stand at bay; ready to turn and rend those who are willing to keep them in their present condition, in order to be able to make them answer their own purposes …. I am firmly convinced, continues Renan, for my own part, that unless we make haste and elevate the people, we are upon the eve of a terrible outbreak of barbarism. For if the people triumph in their present state, it will be worse than it was with the Franks and Vandals. They will destroy of their own accord the instrument which might have served to elevate them; we shall then have to wait until civilization once more emerges spontaneously from the profound depths of nature. Morality, like politics, is summed up, then, in this grand saying: To elevate the people. If I were to see humanity collapse on its own foundations, mankind again slaughter one another in some fateful hour, I should still go on proclaiming that perfection is human nature’s final aim, and that the day must come when reason and perfection shall reign supreme.