The Human Cycle


The Ideal of Human Unity


War and Self-Determination

 

CONTENTS

 

 

Pre-Content

 

Post-Content

 

 

THE HUMAN CYCLE

 

Chapter I

The Cycle of Society

 

Chapter II

The Age of Individualism and Reason

 

Chapter III

The Coming of the Subjective Age

 

Chapter IV

The Discovery of the Nation-Soul

 

Chapter V

True and False Subjectivism

 

Chapter VI

The Objective and Subjective Views of Life

 

Chapter VII

The Ideal Law of Social Development

 

Chapter VIII

Civilisation and Barbarism

 

Chapter IX

Civilisation and Culture

 

Chapter X

Aesthetic and Ethical Culture

 

Chapter XI

The Reason as Governor of Life

 

Chapter XII

The Office and Limitations of the Reason

 

Chapter XIII

Reason and Religion

 

Chapter XIV
The Suprarational Beauty

 

Chapter XV

The Suprarational Good

 

Chapter XVI

The Suprarational Ultimate of Life

 

Chapter XVII

Religion as the Law of Life

 

Chapter XVIII

The Infrarational Age of the Cycl

 

Chapter XIX

The Curve of the Rational Age

 

Chapter XX

The End of the Curve of Reason

 

Chapter XXI

The Spiritual Aim and Life

 

Chapter XXII

The Necessity of the Spiritual Transformation

 

Chapter XXIII

Conditions for the Coming of a Spiritual Age

 

Chapter XXIV

The Advent and Progress of the Spiritual Age

 

  THE IDEAL OF HUMAN UNITY
 

PART - I

 

Chapter I

The Turn towards Unity: Its Necessity and Dangers

 

Chapter II

The Imperfection of Past Aggregates

 

Chapter III

The Group and the Individual

 

Chapter IV

The Inadequacy of the State Idea

 

Chapter V

Nation and Empire: Real and Political Unities

 

Chapter VI

Ancient and Modern Methods of Empire

 

Chapter VII

The Creation of the Heterogeneous Nation

 

Chapter VIII

The Problem of a Federated Heterogeneous Empire

 

Chapter IX

The Possibility of a World-Empire

 

Chapter X

The United States of Europe

 

Chapter XI

The Small Free Unit and the Larger Concentrated Unity

 

Chapter XII

The Ancient Cycle of Prenational Empire-Building —

The Modern Cycle of Nation-Building

 

Chapter XIII

The Formation of the Nation-Unit — The Three Stages

 

Chapter XIV

The Possibility of a First Step towards International Unity —

Its Enormous Difficulties

 

Chapter XV

Some Lines of Fulfilment

 

Chapter XVI

The Problem of Uniformity and Liberty

 

  THE IDEAL OF HUMAN UNITY
  PART II
 

Chapter XVII

 Nature's Law in Our Progress —

Unity in Diversity, Law and Liberty

 

Chapter XVIII

The Ideal Solution — A Free Grouping of Mankind

 

Chapter XIX

The Drive towards Centralisation and Uniformity —

 Administration and Control of Foreign Affairs

 

Chapter XX

The Drive towards Economic Centralisation

 

Chapter XXI

The Drive towards Legislative and Social

Centralisation and Uniformity

 

Chapter XXII

World-Union or World-State

 

Chapter XXIII

Forms of Government

 

Chapter XXIV

The Need of Military Unification

 

Chapter XXV

War and the Need of Economic Unity

 

Chapter XXVI

The Need of Administrative Unity

 

Chapter XXVII

The Peril of the World-State

 

Chapter XXVIII

Diversity in Oneness

 

Chapter XXIX

The Idea of a League of Nations

 

Chapter XXX

The Principle of Free Confederation

 

Chapter XXXI

The Conditions of a Free World-Union

 

Chapter XXXII

Internationalism

 

Chapter XXXIII

Internationalism and Human Unity

 

Chapter XXXIV

The Religion of Humanity

 

Chapter XXXV

Summary and Conclusion

 

A Postscript Chapter

 

  WAR AND SELF-DETERMINATION
 

The Passing of War?

 

The Unseen Power

 

Self-Determination

 

A League of Nations

  1919
 

After the War

 

APPENDIXES

Appendix I

Appendix II

Note on the Texts

Chapter VI

 

The Objective and Subjective Views of Life

 

THE PRINCIPLE of individualism is the liberty of the human being regarded as a separate existence to develop himself and fulfil his life, satisfy his mental tendencies, emotional and vital needs and physical being according to his own desire governed by his reason; it admits no other limit to this right and this liberty except the obligation to respect the same individual liberty and right in others. The balance of this liberty and this obligation is the principle which the individualistic age adopted in its remodelling of society; it adopted in effect a harmony of compromises between rights and duties, liberty and law, permissions and restraints as the scheme both of the personal life and the life of the society. Equally, in the life of nations the individualistic age made liberty the ideal and strove though with less success than in its own proper sphere to affirm a mutual respect for each other's freedom as the proper conduct of nations to one another. In this idea of life, as with the individual, so with the nation, each has the inherent right to manage its own affairs freely or, if it wills, to mismanage them freely and not to be interfered with in its rights and liberties so long as it does not interfere with the rights and liberties of other nations. As a matter of fact, the egoism of individual and nation does not wish to abide within these bounds; therefore the social law of the nation has been called in to enforce the violated principle as between man and man and it has been sought to develop international law in the same way and with the same object. The influence of these ideas is still powerful. In the recent European struggle the liberty of nations was set forth as the ideal for which the war was being waged, — in defiance of the patent fact that it had come about by nothing better than

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a clash of interests. The development of international law into an effective force which will restrain the egoism of nations as the social law restrains the egoism of individuals, is the solution which still attracts and seems the most practicable to most when they seek to deal with the difficulties of the future.1

The growth of modern Science has meanwhile created new ideas and tendencies, on one side an exaggerated individualism or rather vitalistic egoism, on the other the quite opposite ideal of collectivism. Science investigating life discovered that the root nature of all living is a struggle to take the best advantage of the environment for self-preservation, self-fulfilment, selfaggrandisement. Human thought seizing in its usual arbitrary and trenchant fashion upon this aspect of modern knowledge has founded on it theories of a novel kind which erect into a gospel the right for each to live his own life not merely by utilising others, but even at the expense of others. The first object of life in this view is for the individual to survive as long as he may, to become strong, efficient, powerful, to dominate his environment and his fellows and to raise himself on this strenuous and egoistic line to his full stature of capacity and reap his full measure of enjoyment. Philosophies like Nietzsche's, certain forms of Anarchism, — not the idealistic Anarchism of the thinker which is rather the old individualism of the ideal reason carried to its logical conclusion, — certain forms too of Imperialism have been largely influenced and strengthened by this type of ideas, though not actually created by them.

On the other hand, Science investigating life has equally discovered that not only is the individual life best secured and made efficient by association with others and subjection to a law of communal self-development rather than by aggressive selfaffirmation, but that actually what Nature seeks to preserve is not the individual but the type and that in her scale of values the pack, herd, hive or swarm takes precedence over the individual

1No longer perhaps now, except with a dwindling minority — now that the League of Nations, constantly misused or hampered from its true functioning by the egoism and insincerity of its greater members, has collapsed into impotence and failure.  

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animal or insect and the human group over the individual human being. Therefore in the true law and nature of things the individual should live for all and constantly subordinate and sacrifice himself to the growth, efficiency and progress of the race rather than live for his own self-fulfilment and subordinate the racelife to his own needs. Modern collectivism derives its victorious strength from the impression made upon human thought by this opposite aspect of modern knowledge. We have seen how the German mind took up both these ideas and combined them on the basis of the present facts of human life: it affirmed the entire subordination of the individual to the community, nation or State; it affirmed, on the other hand, with equal force the egoistic self-assertion of the individual nation as against others or against any group or all the groups of nations which constitute the totality of the human race.

But behind this conflict between the idea of a nationalistic and imperialistic egoism and the old individualistic doctrine of individual and national liberty and separateness, there is striving to arise a new idea of human universalism or collectivism for the race which, if it succeeds in becoming a power, is likely to overcome the ideal of national separatism and liberty as it has overcome within the society itself the ideal of individual freedom and separate self-fulfilment. This new idea demands of the nation that it shall subordinate, if not merge and sacrifice, its free separateness to the life of a larger collectivity, whether that of an imperialistic group or a continental or cultural unity, as in the idea of a united Europe, or the total united life of the human race.

The principle of subjectivism entering into human thought and action, while necessarily it must make a great difference in the view-point, the motive-power and the character of our living, does not at first appear to make any difference in its factors. Subjectivism and objectivism start from the same data, the individual and the collectivity, the complex nature of each with its various powers of the mind, life and body and the search for the law of their self-fulfilment and harmony. But objectivism proceeding by the analytical reason takes an external and mechanical view of the whole problem.

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 It looks at the world as a thing, an object, a process to be studied by an observing reason which places itself abstractly outside the elements and the sum of what it has to consider and observes it thus from outside as one would an intricate mechanism. The laws of this process are considered as so many mechanical rules or settled forces acting upon the individual or the group which, when they have been observed and distinguished by the reason, have by one's will or by some will to be organised and applied fully much as Science applies the laws it discovers. These laws or rules have to be imposed on the individual by his own abstract reason and will isolated as a ruling authority from his other parts or by the reason and will of other individuals or of the group, and they have to be imposed on the group itself either by its own collective reason and will embodied in some machinery of control which the mind considers as something apart from the life of the group or by the reason and will of some other group external to it or of which it is in some way a part. So the State is viewed in modern political thought as an entity in itself, as if it were something apart from the community and its individuals, something which has the right to impose itself on them and control them in the fulfilment of some idea of right, good or interest which is inflicted on them by a restraining and fashioning power rather than developed in them and by them as a thing towards which their self and nature are impelled to grow. Life is to be managed, harmonised, perfected by an adjustment, a manipulation, a machinery through which it is passed and by which it is shaped. A law outside oneself, — outside even when it is discovered or determined by the individual reason and accepted or enforced by the individual will, — this is the governing idea of objectivism; a mechanical process of management, ordering, perfection, this is its conception of practice.

Subjectivism proceeds from within and regards everything from the point of view of a containing and developing selfconsciousness. The law here is within ourselves; life is a selfcreating process, a growth and development at first subconscious, then half-conscious and at last more and more fully conscious of that which we are potentially and hold within ourselves; the principle of its progress is an increasing selfrecognition, self-realisation and a resultant self-shaping.

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Reason and will are only effective movements of the self, reason a process in self-recognition, will a force for self-affirmation and selfshaping. Moreover, reason and intellectual will are only a part of the means by which we recognise and realise ourselves. Subjectivism tends to take a large and complex view of our nature and being and to recognise many powers of knowledge, many forces of effectuation. Even, we see it in its first movement away from the external and objective method discount and belittle the importance of the work of the reason and assert the supremacy of the life-impulse or the essential Will-to-be in opposition to the claims of the intellect or else affirm some deeper power of knowledge, called nowadays the intuition, which sees things in the whole, in their truth, in their profundities and harmonies while intellectual reason breaks up, falsifies, affirms superficial appearances and harmonises only by a mechanical adjustment. But substantially we can see that what is meant by this intuition is the self-consciousness feeling, perceiving, grasping in its substance and aspects rather than analysing in its mechanism its own truth and nature and powers. The whole impulse of subjectivism is to get at the self, to live in the self, to see by the self, to live out the truth of the self internally and externally, but always from an internal initiation and centre.

But still there is the question of the truth of the self, what it is, where is its real abiding-place; and here subjectivism has to deal with the same factors as the objective view of life and existence. We may concentrate on the individual life and consciousness as the self and regard its power, freedom, increasing light and satisfaction and joy as the object of living and thus arrive at a subjective individualism. We may, on the other hand, lay stress on the group consciousness, the collective self; we may see man only as an expression of this group-self necessarily incomplete in his individual or separate being, complete only by that larger entity, and we may wish to subordinate the life of the individual man to the growing power, efficiency, knowledge, happiness, self-fulfilment of the race or even sacrifice it and consider it as nothing except in so far as it lends itself to the life and growth of the community or the kind.

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We may claim to exercise a righteous oppression on the individual and teach him intellectually and practically that he has no claim to exist, no right to fulfil himself except in his relations to the collectivity. These alone then are to determine his thought, action and existence and the claim of the individual to have a law of his own being, a law of his own nature which he has a right to fulfil and his demand for freedom of thought involving necessarily the freedom to err and for freedom of action involving necessarily the freedom to stumble and sin may be regarded as an insolence and a chimera. The collective self-consciousness will then have the right to invade at every point the life of the individual, to refuse to it all privacy and apartness, all self-concentration and isolation, all independence and self-guidance and determine everything for it by what it conceives to be the best thought and highest will and rightly dominant feeling, tendency, sense of need, desire for self-satisfaction of the collectivity.

But also we may enlarge the idea of the self and, as objective Science sees a universal force of Nature which is the one reality and of which everything is the process, we may come subjectively to the realisation of a universal Being or Existence which fulfils itself in the world and the individual and the group with an impartial regard for all as equal powers of its self-manifestation. This is obviously the self-knowledge which is most likely to be right, since it most comprehensively embraces and accounts for the various aspects of the world-process and the eternal tendencies of humanity. In this view neither the separate growth of the individual nor the all-absorbing growth of the group can be the ideal, but an equal, simultaneous and, as far as may be, parallel development of both, in which each helps to fulfil the other. Each being has his own truth of independent self-realisation and his truth of self-realisation in the life of others and should feel, desire, help, participate more and more, as he grows in largeness and power, in the harmonious and natural growth of all the individual selves and all the collective selves of the one universal Being.   

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These two, when properly viewed, would not be separate, opposite or really conflicting lines of tendency, but the same impulse of the one common existence, companion movements separating only to return upon each other in a richer and larger unity and mutual consequence.

Similarly, the subjective search for the self may, like the objective, lean preponderantly to identification with the conscious physical life, because the body is or seems to be the frame and determinant here of the mental and vital movements and capacities. Or it may identify itself with the vital being, the life-soul in us and its emotions, desires, impulses, seekings for power and growth and egoistic fulfilment. Or it may rise to a conception of man as a mental and moral being, exalt to the first place his inner growth, power and perfection, individual and collective, and set it before us as the true aim of our existence. A sort of subjective materialism, pragmatic and outward-going, is a possible standpoint; but in this the subjective tendency cannot long linger. For its natural impulse is to go always inward and it only begins to feel itself and have satisfaction of itself when it gets to the full conscious life within and feels all its power, joy and forceful potentiality pressing for fulfilment. Man at this stage regards himself as a profound, vital Will-to-be which uses body as its instrument and to which the powers of mind are servants and ministers. This is the cast of that vitalism which in various striking forms has played recently so great a part and still exercises a considerable influence on human thought. Beyond it we get to a subjective idealism now beginning to emerge and become prominent, which seeks the fulfilment of man in the satisfaction of his inmost religious, aesthetic, intuitive, his highest intellectual and ethical, his deepest sympathetic and emotional nature and, regarding this as the fullness of our being and the whole object of our being, tries to subject to it the physical and vital existence. These come to be considered rather as a possible symbol and instrument of the subjective life flowing out into forms than as having any value in themselves. A certain tendency to mysticism, occultism and the search for a self independent of the life and the body accompanies this new movement — new to modern life after the reign of individualism and objective intellectualism — and emphasises its real trend and character.

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But here also it is possible for subjectivism to go beyond and to discover the true Self as something greater even than mind. Mind, life and body then become merely an instrumentation for the increasing expression of this Self in the world, — instruments not equal in their hierarchy, but equal in their necessity to the whole, so that their complete perfection and harmony and unity as elements of our self-expression become essential to the true aim of our living. And yet that aim would not be to perfect life, body and mind in themselves, but to develop them so as to make a fit basis and fit instruments for the revelation in our inner and outer life of the luminous Self, the secret Godhead who is one and yet various in all of us, in every being and existence, thing and creature. The ideal of human existence personal and social would be its progressive transformation into a conscious outflowering of the joy, power, love, light, beauty of the transcendent and universal Spirit.  

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