THIS WORLD AND THE NEXT.
In the preceding chapter I have only discussed the fact of death in
relation to a certain attitude of mind. The question of the survival of
the human personality after death is a distinct question and calls for
separate treatment. Nor is the present work one in which that topic can
be treated at adequate length. The most that can now be attempted is a
bird's eye view of a large field of controversy, although it may be
possible in the course of that survey to say something on the more
important aspects of the subject.
And first we may notice the curious assumption that the man who argues
for immortality is taking a lofty view of human nature, while he who
argues against it is taking a low one. In sober truth it is the other
way about. Consider the position. It is tacitly admitted that if human
motive, considered with reference to this world alone, is adequate as an
incentive to action, and the consequences of actions, again considered
with reference to this world, are an adequate reward for endeavour, then
it is agreed that the main argument for the belief in immortality breaks
down. To support or to establish the argument it is necessary to show
that life divorced from the conception of a future life can never reach
the highest possible level. Natural human society is powerless in itself
to realize its highest possibilities. It remains barren of what it might
be, a thing that may frame ideals, but can never realize them.
Now that is quite an intelligible, and, therefore, an arguable
proposition. But whether true or not, there should be no question that
it involves a lower view of human nature than the one taken by the
Freethinker. He does at least pay human nature the compliment of
believing it capable, not alone of framing high ideals, but also of
realizing them. He says that by itself it is capable of realizing all
that may be legitimately demanded from it. He does not believe that
supernatural hopes or fears are necessary to induce man to live cleanly,
or die serenely, or to carry out properly his duties to his fellows. The
religionist denies this, and asserts that some form of supernaturalism
is essential to the moral health of men and women. If the Freethinker is
wrong, it is plain that his fault consists in taking a too optimistic
view of human nature. His mistake consists in taking not a low view of
human nature, but a lofty one. Substantially, the difference between the
two positions is the difference between the man who is honest from a
conviction of the value of honesty, and the one who refrains from
stealing because he feels certain of detection, or because he is afraid
of losing something that he might otherwise gain. Thus, we are told by
one writer that:--
If human life is but a by-product of the unconscious play of
physical force, like a candle flame soon to be blown out or burnt
out, what a paltry thing it is!
But the questions of where human life came from, or where it will end,
are quite apart from the question of the value and capabilities of human
life now. That there are immense possibilities in this life none but a
fool will deny. The world is full of strange and curious things, and its
pleasures undoubtedly outweigh its pains in the experience of normal man
or woman. But the relations between ourselves and others remain
completely unaffected by the termination of existence at the grave, or
its continuation beyond. It is quite a defensible proposition that life
is not worth living. So is the reverse of the proposition. But it is
nonsense to say that life is a "paltry thing" merely because it ends at
the grave. It is unrestricted egotism manifesting itself in the form of
religious conviction. One might as well argue that a sunset ceases to be
beautiful because it does not continue all night.
If I cannot live for ever, then is the universe a failure! That is
really all that the religious argument amounts to. And so to state it,
to reduce it to plain terms, and divest it of its disguising verbiage,
almost removes the need for further refutation. But it is seldom stated
in so plain and so unequivocal a manner. It is accompanied with much
talk of growth, of an evolutionary purpose, of ruined lives made good,
thus:
Seeing that man is the goal towards which everything has tended
from the beginning, seeing that the same eternal and infinite
Energy has laboured through the ages at the production of man, and
man is the heir of the ages, nothing conceivable seems too great or
glorious to believe concerning his destiny.... If there is no limit
to human growth in knowledge and wisdom, in love and constructive
power, in beauty and joy, we are invested with a magnificent worth
and dignity.
So fallacy and folly run on. What, for example, does anyone mean by man
as the goal towards which everything has tended since the beginning?
Whatever truth there is in the statement applies to all things without
exception. It is as true of the microbe as it is of man. If the
"infinite and eternal Energy" laboured to produce man, it laboured also
to produce the microbe which destroys him. The one is here as well as
the other; and one can conceive a religious microbe thanking an almighty
one for having created it, and declaring that unless it is to live for
ever in some microbic heaven, with a proper supply of human beings for
its nourishment, the whole scheme of creation is a failure. It is quite
a question of the point of view. As a matter of fact there are no "ends"
in nature. There are only results, and each result becomes a factor in
some further result. It is human folly and ignorance which makes an end
of a consequence.
After all, what reason is there for anyone assuming that the survival of
man beyond the grave is even probably true? We do not know man as a
"soul" first and a body afterwards. Neither do we know him as a detached
"mind" which afterwards takes possession of a body. Our knowledge of man
commences with him, as does our knowledge of any animal, as a body
possessing certain definite functions of which we call one group mental.
And the two things are so indissolubly linked that we cannot even think
of them as separate. If anyone doubts this let him try and picture to
himself what a man is like in the absence of a body. He will find the
thing simply inconceivable. In the absence of the material organism, to
which the mind unquestionably stands in the relation of function to
organ, what remains is a mere blank. To the informed mind, that is. To
the intelligence of the savage, who is led, owing to his erroneous
conception of things, to think of something inside the body which leaves
it during sleep, wanders about, and then returns on awakening, and who
because of this affiliates sleep to death, the case may be different.
But to a modern mind, one which is acquainted with something of what
science has to say on the subject, the conception of a mind existing
apart from organization is simply unthinkable. All our knowledge is
against it. The development of mind side by side with the development of
the brain and the nervous system is one of the commonplaces of
scientific knowledge. The treatment of states of mind as functions of
the brain and the nervous system is a common-place of medical practice.
And the fact that diet, temperature, health and disease, accidents and
old age, all have their effects on mental manifestations is matter of
everyday observation. The whole range of positive science may safely be
challenged to produce a single indisputable fact in favour of the
assumption that there exists anything about man independent of the
material organism.
All that can be urged in favour of such a belief is that there are still
many obscure facts which we are not altogether able to explain on a
purely mechanistic theory. But that is a confession of ignorance, not an
affirmation of knowledge. At any rate, there does not exist a single
fact against the functional theory of mind. All we _know_ is decidedly
in its favour, and a theory must be tested by what we know and by what
it explains, not by what we do not know or by what it cannot explain.
And there is here the additional truth that the only ground upon which
the theory can be opposed is upon certain metaphysical assumptions which
are made in order to bolster up an already existing belief. If the
belief in survival had not been already in existence these assumptions
would never have been made. They are not suggested by the facts, they
are invented to support an already established theory, which can no
longer appeal to the circumstances which gave it birth.
And about those circumstance there is no longer the slightest reason for
justifiable doubt. We can trace the belief in survival after death
until we see it commencing in the savage belief in a double that takes
its origin in the phenomena of dreaming and unusual mental states. It is
from that starting point that the belief in survival takes its place as
an invariable element in the religions of the world. And as we trace the
evolution of knowledge we see every fact upon which was built the belief
in a double that survived death gradually losing its hold on the human
intelligence, owing to the fact that the experiences that gave it birth
are interpreted in a manner which allows no room for the religious
theory. The fatal fact about the belief in survival is its history. That
history shows us how it began, as surely as the course of its evolution
indicates the way in which it will end.
So, as with the idea of God, what we have left in modern times are not
the reasons why such a belief is held, but only excuses why those who
hold it should not be disturbed. That and a number of arguments which
only present an air of plausibility because they succeed in jumbling
together things that have no connection with each other. As an example
of this we may take the favourite modern plea that a future life is
required to permit the growth and development of the individual. We find
this expressed in the quotation above given in the sentence "if there is
no limit to human growth, etc.," the inference being that unless there
is a future life there is a very sharp limit set to human growth, and
one that makes this life a mockery. This plea is presented in so many
forms that it is worth while analysing it a little, if only to bring out
more clearly the distinction between the religious and the Freethought
view of life.
What now is meant by there being no limit to human growth? If by it is
meant individual growth, the reply is that there is actually a very
sharp limit set to growth, much sharper than the average person seems
to be aware of. It is quite clear that the individual is not capable of
unlimited growth in this world. There are degrees of capacity in
different individuals which will determine what amount of development
each is capable of. Capacity is not an acquired thing, it is an
endowment, and the child born with the brain capacity of a fool will
remain a fool to the end, however much his folly may be disguised or
lost amid the folly of others. And with each one, whether he be fool or
genius, acquisitions are made more easily and more rapidly in youth, the
power of mental adaptation is much greater in early than in later life,
while in old age the capacities of adaptation and acquisition become
negligible quantities. And provided one lives long enough, the last
stage sees, not a promise of further progress if life were continued,
but a process of degradation. The old saying that one can't put a quart
into a pint pot is strictly applicable here. Growth assumes acquisition;
acquisition is determined by capacity, and this while an indefinite
quantity (indefinite here is strictly referable to our ignorance, not to
the actual fact) is certainly not an unlimited one. Life, then, so far
as the individual is concerned, does not point to unlimited growth. It
indicates, so far as it indicates anything at all, that there is a limit
to growth as to all other things.
Well, but suppose we say that man is capable of indefinite growth, what
do we mean? Let us also bear in mind at this point that we are strictly
concerned with the individual. For if man survives death he must do it
as an individual. To merely survive as a part of the chemical and other
elements of the world, or, to follow some mystical theologians, as an
indistinguishable part of a "world-soul," is not what people mean when
they talk of living beyond the grave. Here, again, it will be found
that we have confused two quite distinct things, even though the one
thing borrows its meaning from the other.
When we compare the individual, as such, with the individual of three or
four thousand years ago, can we say with truth that the man of to-day is
actually superior to the man of the earlier date? To test the question
let us put it in this way. Does the man of to-day do anything or think
anything that is beyond the capacity of an ancient Egyptian or an
ancient Greek, if it were possible to suddenly revive one and to enable
him to pass through the same education that each one of us passes
through? I do not think that anyone will answer that question in the
affirmative. Reverse the process. Suppose that a modern man, with
exactly the same capacity that he now has had lived in the days of the
ancient Egyptians or the ancient Greeks, can we say that his capacity is
so much greater than theirs, that he would have done better than they
did? I do not think that anyone will answer that question in the
affirmative either. Is the soldier of to-day a better soldier, or the
sailor a better sailor than those who lived three thousand years ago?
Once more the answer will not be in the affirmative. And yet there are
certain things that are obvious. It is plain that we all know more than
did the people of long ago, we can do more, we understand the past
better, and we can see farther into the future. A schoolboy to-day
carries in his head what would have been a philosopher's outfit once
upon a time. Our soldiers and sailors utilize, single-handed, forces
greater than a whole army or navy wielded in the far-off days of the
Ptolemies. We call ourselves greater, we think ourselves greater, and in
a sense we are greater than the people of old. What, then, is the
explanation of the apparent paradox?
The explanation lies in the simple fact that progress is not a
phenomenon of individual life at all. It is a phenomenon of social
existence. If each generation had to commence at the exact point at
which its predecessors started it would get no farther than they got. It
would be an eternal round, with each generation starting from and
reaching the same point, and progress would be an inconceivable thing.
But that we know is not the case. Instead of each generation starting
from precisely the same point, one inherits at least something of the
labours and discoveries of its predecessors. A thing discovered by the
individual is discovered for the race. A thought struck out by the
individual is a thought for the race. By language, by tradition, and by
institutions the advances of each generation are conserved, handed on,
and made part of our racial possessions. The strength, the knowledge, of
the modern is thus due not to any innate superiority over the ancient,
but because one is modern and the other ancient. If we could have
surrounded the ancient Assyrians with all the inventions, and given them
all the knowledge that we possess, they would have used that knowledge
and those inventions as wisely, or as unwisely as we use them. Progress
is thus not a fact of individual but of racial life. The individual
inherits more than he creates, and it is in virtue of this racial
inheritance that he is what he is.
It is a mere trick of the imagination that converts this fact of social
growth into an essential characteristic of individual life. We speak of
"man" without clearly distinguishing between man as a biological unit
and man as a member of a social group developing in correspondence with
a true social medium. But if that is so, it follows that this capacity
for growth is, so to speak, a function of the social medium. It is
conditioned by it, it has relevance only in relation to it. Our
feelings, our sentiments, even our desires, have reference to this life,
and in a far deeper sense than is usually imagined. And removed from its
relation to this life human nature would be without meaning or value.
There is nothing in any of the functions of man, in any of his
capacities, or in any of his properly understood desires that has the
slightest reference to any life but this. It is unthinkable that there
should be. An organ or an organism develops in relation to a special
medium, not in relation to one that--even though it exists--is not also
in relation with it. This is quite an obvious truth in regard to
structures, but it is not always so clearly recognized, or so carefully
borne in mind, that it is equally true of every feeling and desire. For
these are developed in relation to their special medium, in this case,
the existence of fellow beings with their actions and reactions on each
other. And man is not only a member of a social group, that much is an
obvious fact; but he is a product of the group in the sense that all his
characteristic human qualities have resulted from the interactions of
group life. Take man out of relation to that fact, and he is an enigma,
presenting fit opportunities for the wild theorizing of religious
philosophers. Take him in connection with it, and his whole nature
becomes susceptible of understanding in relation to the only existence
he knows and desires.
The twin facts of growth and progress, upon which so much of the
argument for a future life turns nowadays, have not the slightest
possible reference to a life beyond the grave. They are fundamentally
not even personal, but social. It is the race that grows, not the
individual, he becomes more powerful precisely because the products of
racial acquisition are inherited by him. Remove, if only in thought, the
individual from all association with his fellows, strip him of all that
he inherits from association with them, and he loses all the qualities
we indicate when we speak of him as a civilized being. Remove him, in
fact, from that association, as when a man is marooned on a desert
island, and the more civilized qualities of his character begin to
weaken and in time disappear. Man, as an individual, becomes more
powerful with the passing of each generation, precisely because he is
thus dependent upon the life of the race. The secret of his weakness is
at the same time the source of his strength. We are what we are because
of the generations of men and women who lived and toiled and died before
we were born. We inherit the fruits of their labours, as those who come
after us will inherit the fruits of our struggles and conquests. It is
thus in the life of the race that man achieves immortality. None other
is possible, or conceivable. And to those whose minds are not distorted
by religious teaching, and who have taken the trouble to analyse and
understand their own mental states, it may be said that none other is
even desirable.