British Philosopher, Logician, Mathematician, Historian, Socialist, Pacifist and Social Critic
Bertrand Russell, fully Bertrand Arthur William Russell, 3rd Earl Russell
British Philosopher, Logician, Mathematician, Historian, Socialist, Pacifist and Social Critic
Optimism and pessimism, as cosmic philosophies, show the same na?ve humanism; the great world, so far as we know it from the philosophy of nature, is neither good nor bad, and is not concerned to make us happy or unhappy. All such philosophies spring from self-importance, and are best corrected by a little astronomy.
Even if the open windows of science at first make us shiver after the cozy indoor warmth of traditional humanizing myths, in the end the fresh air brings vigor, and the great spaces have a splendor of their own.
Fear is the basis of religious dogma, as of so much else in human life. Fear of human beings, individually or collectively, dominates much of our social life, but it is fear of nature that gives rise to religion. The antithesis of mind and matter is ? more or less illusory; but there is another antithesis which is more important ? that, namely, between things that can be affected by our desires and things that cannot be so affected. The line between the two is neither sharp nor immutable ? as science advances, more and more things are brought under human control. Nevertheless there remain things definitely on the other side. Among these are all the large facts of our world, the sort of facts that are dealt with by astronomy. It is only facts on or near the surface of the earth that we can, to some extent, mould to suit our desires. And even on the surface of the earth our powers are very limited. Above all, we cannot prevent death, although we can often delay it.
God and immortality ? find no support in science? No doubt people will continue to entertain these beliefs, because they are pleasant, just as it is pleasant to think ourselves virtuous and our enemies wicked. But for my part I cannot see any ground for either.
He admonishes against confusing ?the philosophy of nature,? in which such neutrality is necessary, with ?the philosophy of value,? which beckons us to create meaning by conferring human values upon the world:
Nature is only a part of what we can imagine; everything, real or imagined, can be appraised by us, and there is no outside standard to show that our valuation is wrong. We are ourselves the ultimate and irrefutable arbiters of value, and in the world of value Nature is only a part. Thus in this world we are greater than Nature. In the world of values, Nature in itself is neutral, neither good nor bad, deserving of neither admiration nor censure. It is we who create value and our desires which confer value? It is for us to determine the good life, not for Nature ? not even for Nature personified as God.
Religion is an attempt to overcome this antithesis. If the world is controlled by God, and God can be moved by prayer, we acquire a share in omnipotence? Belief in God ? serves to humanize the world of nature, and to make men feel that physical forces are really their allies. In like manner immortality removes the terror from death. People who believe that when they die they will inherit eternal bliss may be expected to view death without horror, though, fortunately for medical men, this does not invariably happen. It does, however, soothe men?s fears somewhat even when it cannot allay them wholly.
What we call our ?thoughts? seem to depend upon the organization of tracks in the brain in the same sort of way in which journeys depend upon roads and railways. The energy used in thinking seems to have a chemical origin; for instance, a deficiency of iodine will turn a clever man into an idiot. Mental phenomena seem to be bound up with material structure.
The raw material of instinct is ethically neutral, and can be shaped either to good or evil by the influence of the environment.
Those whose intelligence is adequate should be encouraged in using their imaginations to think out more productive ways of utilizing existing social forces or creating new ones.
What will be the good of the conquest of leisure and health, if no one remembers how to use them?
Cast-iron rules are above all things to be avoided.
Construction and destruction alike satisfy the will to power, but construction is more difficult as a rule, and therefore gives more satisfaction to the person who can achieve it. ? We construct when we increase the potential energy of the system in which we are interested, and we destroy when we diminish the potential energy. ? Whatever may be thought of these definitions, we all know in practice whether an activity is to be regarded as constructive or destructive, except in a few cases where a man professes to be destroying with a view to rebuilding and are not sure whether he is sincere.
For the first time in history, it is now possible, owing to the industrial revolution and its byproducts, to create a world where everybody shall have a reasonable chance of happiness. Physical evil can, if we choose, be reduced to very small proportions. It would be possible, by organization and science, to feed and house the whole population of the world, not luxuriously, but sufficiently to prevent great suffering. It would be possible to combat disease, and to make chronic ill-health very rare. ? All this is of such immeasurable value to human life that we dare not oppress the sort of education which will tend to bring it about. in such an education, applied science will have to be the chief ingredient. Without physics and physiology and psychology, we cannot build the new world.
In a mechanistic civilization, there is grave danger of a crude utilitarianism, which sacrifices the whole aesthetic side of life to what is called ?efficiency.?
In the immense majority of children, there is the raw material of a good citizen and also the raw material of a criminal.
It is a dangerous error to confound truth with matter-of-fact. Our life is governed not only by facts, but by hopes; the kind of truthfulness which sees nothing but facts is a prison for the human spirit.
It is only through imagination that men become aware of what the world might be; without it, ?progress? would become mechanical and trivial.
Neither acquiescence in skepticism nor acquiescence in dogma is what education should produce. What it should produce is a belief that knowledge is attainable in a measure, though with difficulty; that much of what passes for knowledge at any given time is likely to be more or less mistaken, but that the mistakes can be rectified by care and industry. In acting upon our beliefs, we should be very cautious where a small error would mean disaster; nevertheless it is upon our beliefs that we must act. This state of mind is rather difficult: it requires a high degree of intellectual culture without emotional atrophy. But though difficult it is not impossible; it is in fact the scientific temper. Knowledge, like other good things, is difficult, but not impossible; the dogmatist forgets the difficulty, the skeptic denies the possibility. Both are mistaken, and their errors, when wide-spread, produce social disaster.
Passionate beliefs produce either progress or disaster, not stability. Science, even when it attacks traditional beliefs, has beliefs of its own, and can scarcely flourish in an atmosphere of literary skepticism. ? And without science, democracy is impossible.
Perhaps the essence of the Liberal outlook could be summed up in a new decalogue, not intended to replace the old one but only to supplement it. The Ten Commandments that, as a teacher, I should wish to promulgate, might be set forth as follows: (1) Do not feel absolutely certain of anything. (2) Do not think it worthwhile to proceed by concealing evidence, for the evidence is sure to come to light. (3) Never try to discourage thinking for you are sure to succeed. (4) When you meet with opposition, even if it should be from your husband or your children, endeavor to overcome it by argument and not by authority, for a victory dependent upon authority is unreal and illusory. (5) Have no respect for the authority of others, for there are always contrary authorities to be found. (6) Do not use power to suppress opinions you think pernicious, for if you do the opinions will suppress you. (7) Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric. (8) Find more pleasure in intelligent dissent than in passive agreement, for, if you value intelligence as you should, the former implies a deeper agreement than the latter. (9) Be scrupulously truthful, even if the truth is inconvenient, for it is more inconvenient when you try to conceal it. (10) Do not feel envious of the happiness of those who live in a fool?s paradise, for only a fool will think that it is happiness.
The first beginnings of many virtues arise out of experiencing the joys of construction.
There are two simple principles which, if they were adopted, would solve almost all social problems. The first is that education should have for one of its aims to teach people only to believe propositions when there is some reason to think that they are true. The second is that jobs should be given solely for fitness to do the work.
Thought is not ?free? when legal penalties are incurred by the holding or not holding of certain opinions, or by giving expression to one?s belief or lack of belief on certain matters? The most elementary condition, if thought is to be free, is the absence of legal penalties for the expression of opinions.
A great deal of this is due to the inherent irrationality and credulity of average human nature. But this seed of intellectual original sin is nourished and fostered by other agencies, among which three play the chief part ? namely, education, propaganda, and economic pressure.