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THE SCIENCE OF CULTURE.
Culture or Civilization-Its phenomena related according to definite Laws -Method of classification and discussion of the evidence-Connexion of successive stages of culture by Permanence, Modification, and Survival-Principal topics examined in the present work.
CULTURE or Civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge; belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society. The condition of culture among the various societies of mankind, A in so far as it is capable of being investigated on general principles, is a subject apt for the study of laws of human thought and action. On the one hand, the uniformity which so largely pervades civilization may be ascribed, in great measure, to the uniform action of uniform causes: while on the other hand its various grades may be regarded as stages of development or evolution, each the outcome of previous history, and about to do its proper part in shaping the history of the future. To the investigation of these two great principles in several departments of ethnography, with especial consideration of the civilization of the lower tribes as related to the civilization of the higher nations, the present volumes are devoted.
Our modern investigators in the sciences of inorganic nature are foremost to recognize, both within and without their special fields of work, the unity of nature, the fixity of its laws, the definite sequence of cause and effect through which every fact depends on what has gone before it, and acts upon what is to come after it. They grasp firmly the Pythagorean doctrine of pervading order in the universal Kosmos. They affirm, with Aristotle, that nature is not full of incoherent episodes, like a bad tragedy. They agree with Leibnitz in what he calls my axiom, that nature never acts by leaps (la nature n'agit jamais par saut),' as well as in his great principle, commonly little employed, that nothing happens without its sufficient reason.' Nor, again, in studying the structure and habits of plants and animals, or in investigating the lower functions even of man, are these leading ideas unacknowledged. But when we come to talk of the higher processes of human feeling and action, of thought and language, knowledge and art, a change appears in the prevalent tone of opinion. The world at large is scarcely prepared to accept the general study of human life as a branch of natural science, and to carry out, in a large sense, the poet's injunction to 'Account for moral as for natural things.' To many educated minds there seems something presumptuous and repulsive in the view that the history of mankind is part and parcel of the history of nature, that our thoughts, wills, and actions accord with laws as definite as those which govern the motion of waves, the combination of acids and bases, and the growth of plants and animals.
The main reasons of this state of the popular judgment are not far to seek. There are many who would willingly accept a science of history if placed before them with substantial definiteness of principle and evidence, but who not unreasonably reject the systems offered to them, as falling too far short of a scientific standard. Through resistance such as this, real knowledge always sooner or later makes its way, while the habit of opposition to novelty does such
excellent service against the invasions of speculative dogmatism, that we may sometimes even wish it were stronger than it is. But other obstacles to the investigation of laws of human nature arise from considerations of metaphysics and theology. The popular notion of free human will involves not only freedom to act in accordance with motive, but also a power of breaking loose from continuity and acting without cause,-a combination which may be roughly illustrated by the simile of a balance sometimes acting in the usual way, but also possessed of the faculty of turning by itself without or against its weights. This view of an anomalous action of the will, which it need hardly be said is incompatible with scientific argument, subsists as an opinion patent or latent in men's minds, and strongly affecting their theoretic views of history, though it is not, as a rule, brought prominently forward in systematic reasoning. Indeed the definition of human will, as strictly according with motive, is the only possible scientific basis in such enquiries. Happily, it is not needful to add here yet another to the list of dissertations on supernatural intervention and natural causation, on liberty, predestination, and accountability. We may hasten to escape from the regions of transcendental philosophy and theology, to start on a more hopeful journey over more practicable ground. None will deny that, as each man knows by the evidence of his own consciousness, definite and natural cause does, to a great extent, determine human action. Then, keeping aside from considerations of extra-natural interference and causeless spontaneity, let us take this admitted existence of natural cause and effect as our standing-ground, and travel on it so far as it will bear us. It is on this same basis that physical science pursues, with ever-increasing success, its quest of laws of nature. Nor need this restriction hamper the scientific study of human life, in which the real difficulties are the practical ones of enormous complexity of evidence, and imperfection of methods of observation.
Now it appears that this view of human will and conduct, as subject to definite law, is indeed recognized and acted upon by the very people who oppose it when stated in the abstract as a general principle, and who then complain that it annihilates man's free will, destroys his sense of personal responsibility, and degrades him to a soulless machine. He who will say these things will nevertheless pass much of his own life in studying the motives which lead to human action, seeking to attain his wishes through them, framing in his mind theories of personal character, reckoning what are likely to be the effects of new combinations, and giving to his reasoning the crowning character of true scientific enquiry, by taking it for granted that in so far as his calculation turns out wrong, either his evidence must have been false or incomplete, or his judgment upon it unsound. Such a one will sum up the experience of years spent in complex relations with society, by declaring his persuasion that there is a reason for everything in life, and that where events look unaccountable, the rule is to wait and watch in hope that the key to the problem may some day be found. This man's observation may have been as narrow as his inferences are crude and prejudiced, but nevertheless he has been an inductive philosopher more than forty years without knowing it.' He has practically acknowledged_definite laws of human thought and action, and has simply thrown out of account in his own studies of life the whole fabric of motiveless will and uncaused spontaneity. It is assumed here that they should be just so thrown out of account in wider studies, and that the true philosophy of history lies in extending and improving the methods of the plain people who form their judgments upon facts, and check them upon new facts. Whether the doctrine be wholly or but partly true, it accepts the very condition under which we search for new knowledge in the lessons of experience, and in a word the whole course of our rational life is based upon it.
'One event is always the son of another, and we must