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The method of this change is that struggle for existence among
ideas which is implied in the wide and free intercourse of modern life.
In this only the vital, human and indispensable can survive, and truth
is ever casting off superfluity and working itself down to first
principles. We have remarked this in the case of religion, and it
would be easy to find the same process at work in other traditions.
The modern world, then, in spite of its complexity, may become
fundamentally simpler, more consistent and reasonable. Apparently
formalism can never more be an accepted and justified condition,
any more than reason can be exchanged for the blind instinct of the
lower animals. It will exist wherever thought and feeling are
inadequate to create a will—as is much the case at present—but
people will not be content with it as in the past. There will be creeds,
but they will affirm no more than is really helpful to believe, ritual, but
only what is beautiful or edifying; everything must justify itself by
function.
Public will, like individual will, has the purpose of effecting an
adaptation to conditions that is rational and economical instead of
haphazard and wasteful. In general it should greatly diminish, though
it can hardly obviate, the cost of social change. In commerce, for
instance, it has already rendered crises less sudden and destructive
—in spite of the enormous scale of modern transactions—and the
time should not be very far away when trouble of this sort will be so
foreseen and discounted and so provided against by various sorts of
insurance as to do but little damage. In the same way the vast
problem of poverty, and of the degeneracy that springs from it, can
be met and in great part conquered by a long-sighted philanthropy
and education. In religion there is apparently no more need of that
calamitous overthrow of the foundations of belief from which many
suffered in the passing generation. In the state violent revolution
seems likely to disappear as fast as democracy is organized; while in
international relations it will be strange if we do not see a rapid
diminution of war. In all these matters, and in many others, social
costs are capable of being foreseen and provided against by rational
measures expressing an enlightened public will.
The guiding force back of public will, now as ever, is of course
human nature itself in its more enduring characteristics, those which
find expression in primary groups and are little affected by
institutional changes. This nature, familiar yet inscrutable, is
apparently in a position to work itself out more adequately than at
any time in the past.
FOOTNOTES:
[177] This line of thought is developed by Professor E. A. Ross
in his book, Sin and Society.
[178] The New Basis of Civilization, 61.
INDEX
Facial Expression, 66 f.
Family, 10 f.;
as a primary group, 24;
as a source of primary ideals, 24, 48, 52;
traditional careers in, 236 f.;
disorganization in, 356 ff.
Fashion, 336 ff.
Fellowship, 174 f., 242 ff.
Ferguson, on architecture, 391.
Feudal system, 223 ff.
Formalism, 56, 198, 342 ff., 376 ff., 418.
Fort Sumter, attack on, 154.
France, 155, 166, 275, 330, 331 ff., 398, 408.
Frederick the Great, 86.
Freedom, as a primary ideal, 46;
two aspects of in relation to classes, 245 f., 275, 325.
Free-will, 20.
Keller, Helen, 62 f.
Kempis, Thomas à, 137, 138.
Kindness, 40 ff., 189 ff.
Kropotkin, P. A., 41, 189.
Napoleon, 184.
Nationality, persistence of, 96.
Natural Right, doctrine of, relation to primary ideals, 47 f.
Natural selection, 189, 294 ff.
Nature and nurture, 214.
Negro question, 218 ff.
Negroes, 295.
Neighborhood, the, 24 ff., 49.
Newspaper, in modern communication, 83 ff., 151, 192 f., 270 f.,
346.
North Carolina, mountain people of, 94.