The Man Versus the State [65]
History of Java, vol. i, 274.
19. Marsden, W., History of Sumatra, p. 217.
20. Beecham, J., Ashante and the Gold Coast, p. 90.
21. Schoolcraft, H.R., Expedition to the Sources of the Mississippi River, v., 177.
22. Earl's Kolff's Voyage of the Domga, p. 161.
23. "The Methods of Jurisprudence: an Introductory Lecture at University College, London," October 31, 1882.
24. Tennant, Ceylon: an Account of the Island, etc., ii, 440.
25. Bonwick, J., Daily Life and the Origin of the Tasmanians, 83.
26. Polynesia, p. 86.
27. Voyages of the Adventure and Beagle, 3 vols.
28. Wallace, A.R., Travels on Amazon and Rio Negro, p. 499.
29. Schoolcraft, Expedition to the Source of the Mississippi, v., 177.
30. B.F. Hartshorne, Fortnightly Review, March, 1876. See also H.C. Sirr, Ceylon and the Ceyonese, ii. 219.
31. Address of C.B. Vignoles, Esq., F.R.S., on his Election as President of the Institution of Civil Engineers, Session, 1869-70, p. 53.
32. Data of Ethics, section 21. See also sections 56-62.
POSTSCRIPT
"Do I expect this doctrine to meet with any considerable acceptance?" I wish I could say, yes; but unhappily various reasons oblige me to conclude that only here and there a solitary citizen may have his political creed modified. Of these reasons there is one from which all the others originate. This essential reason is that the restriction of governmental power within the limits assigned, is appropriate to the industrial type of society only; and, while wholly incongruous with the militant type of society, is partially incongruous with that semi-militant semi-industrial type, which now characterizes advanced nations. At every stage of social evolution there must exist substantial agreement between practices and beliefs -- real beliefs I mean, not nominal ones. Life can be carried on only by the harmonizing of thoughts and acts. Either the conduct required by circumstances must modify the beliefs to fit it; or else the changed beliefs must eventually modify the conduct. Hence if the maintenance of social life under one set of conditions, necessitates extreme subordination to a ruler and entire faith in him, there will be established a theory that the subordination and the faith are proper -- nay imperative. Conversely if, under other conditions, great subjection of citizens to government is no longer needful for preservation of the national life -- if, contrariwise, the national life becomes larger in amount and higher in quality as fast as citizens gain increased freedom of action; there comes a progressive modification of their political theory, having the result of diminishing their faith in governmental action, increasing their tendency to question governmental authority, and leading them in more numerous cases to resist governmental power: involving, eventually, an established doctrine of limitation. Thus it is not to be expected that current opinion respecting governmental authority, can at present be modified to any great extent. But let us look at the necessities of the case more closely.
Manifestly the success of an army depends very much on the faith of the soldiers in their general: disbelief in his ability will go far towards paralysing them in battle; while absolute confidence in him will make them fulfil their respective parts with courage and energy. If, as in the normally-developed militant type of society, the ruler in peace and the leader in war are one and the same, this confidence in him extends from military action to civil action; and the society, in large measure identical with the army, willingly accepts his judgments as law-giver. Even where the civil head, ceasing to be the military head, does his generalship by deputy, there still clings to him the traditional faith. Similarly with the willingness to obey. Other things equal an army of insubordinate soldiers fails before an army of subordinate soldiers. Those whose obedience to their leader is perfect and prompt, are obviously more likely to succeed in battle than are those who disregard
19. Marsden, W., History of Sumatra, p. 217.
20. Beecham, J., Ashante and the Gold Coast, p. 90.
21. Schoolcraft, H.R., Expedition to the Sources of the Mississippi River, v., 177.
22. Earl's Kolff's Voyage of the Domga, p. 161.
23. "The Methods of Jurisprudence: an Introductory Lecture at University College, London," October 31, 1882.
24. Tennant, Ceylon: an Account of the Island, etc., ii, 440.
25. Bonwick, J., Daily Life and the Origin of the Tasmanians, 83.
26. Polynesia, p. 86.
27. Voyages of the Adventure and Beagle, 3 vols.
28. Wallace, A.R., Travels on Amazon and Rio Negro, p. 499.
29. Schoolcraft, Expedition to the Source of the Mississippi, v., 177.
30. B.F. Hartshorne, Fortnightly Review, March, 1876. See also H.C. Sirr, Ceylon and the Ceyonese, ii. 219.
31. Address of C.B. Vignoles, Esq., F.R.S., on his Election as President of the Institution of Civil Engineers, Session, 1869-70, p. 53.
32. Data of Ethics, section 21. See also sections 56-62.
POSTSCRIPT
"Do I expect this doctrine to meet with any considerable acceptance?" I wish I could say, yes; but unhappily various reasons oblige me to conclude that only here and there a solitary citizen may have his political creed modified. Of these reasons there is one from which all the others originate. This essential reason is that the restriction of governmental power within the limits assigned, is appropriate to the industrial type of society only; and, while wholly incongruous with the militant type of society, is partially incongruous with that semi-militant semi-industrial type, which now characterizes advanced nations. At every stage of social evolution there must exist substantial agreement between practices and beliefs -- real beliefs I mean, not nominal ones. Life can be carried on only by the harmonizing of thoughts and acts. Either the conduct required by circumstances must modify the beliefs to fit it; or else the changed beliefs must eventually modify the conduct. Hence if the maintenance of social life under one set of conditions, necessitates extreme subordination to a ruler and entire faith in him, there will be established a theory that the subordination and the faith are proper -- nay imperative. Conversely if, under other conditions, great subjection of citizens to government is no longer needful for preservation of the national life -- if, contrariwise, the national life becomes larger in amount and higher in quality as fast as citizens gain increased freedom of action; there comes a progressive modification of their political theory, having the result of diminishing their faith in governmental action, increasing their tendency to question governmental authority, and leading them in more numerous cases to resist governmental power: involving, eventually, an established doctrine of limitation. Thus it is not to be expected that current opinion respecting governmental authority, can at present be modified to any great extent. But let us look at the necessities of the case more closely.
Manifestly the success of an army depends very much on the faith of the soldiers in their general: disbelief in his ability will go far towards paralysing them in battle; while absolute confidence in him will make them fulfil their respective parts with courage and energy. If, as in the normally-developed militant type of society, the ruler in peace and the leader in war are one and the same, this confidence in him extends from military action to civil action; and the society, in large measure identical with the army, willingly accepts his judgments as law-giver. Even where the civil head, ceasing to be the military head, does his generalship by deputy, there still clings to him the traditional faith. Similarly with the willingness to obey. Other things equal an army of insubordinate soldiers fails before an army of subordinate soldiers. Those whose obedience to their leader is perfect and prompt, are obviously more likely to succeed in battle than are those who disregard