Part 7 (1/2)

But this does not apply to poetry or eloquence, round which the controversy has most violently raged. For poetry and eloquence do not depend on correct reasoning. They depend princ.i.p.ally on vivacity of imagination, and ”vivacity of imagination does not require a long course of experiments, or a great mult.i.tude of rules, to attain all the perfection of which it is capable.” Such perfection might be attained in a few centuries. If the ancients did achieve perfection in imaginative literature, it follows that they cannot be surpa.s.sed; but we have no right to say, as their admirers are fond of pretending, that they cannot be equalled.

5.

Besides the mere nature of time, we have to take into account external circ.u.mstances in considering this question.

If the forces of nature are permanent, how are we to explain the fact that in the barbarous centuries after the decline of Rome--the term Middle Ages has not yet come into currency--ignorance was so dense and deep? This breach of continuity is one of the plausible arguments of the advocates of the Ancients. Those ages, they say, were ignorant and barbarous because the Greek and Latin writers had ceased to be read; as soon as the study of the cla.s.sical models revived there was a renaissance of reason and good taste. That is true, but it proves nothing. Nature never forgot how to mould the head of Cicero or Livy.

She produces in every age men who might be great men; but the age does not always allow them to exert their talents. Inundations of barbarians, universal wars, governments which discourage or do not favour science and art, prejudices which a.s.sume all variety of shapes--like the Chinese prejudice against dissecting corpses--may impose long periods of ignorance or bad taste.

But observe that, though the return to the study of the ancients revived, as at one stroke, the aesthetic ideals which they had created and the learning which they had acc.u.mulated, yet even if their works had not been preserved we should, though it would have cost us many long years of labour, have discovered for ourselves ”ideas of the true and the beautiful.” Where should we have found them? Where the ancients themselves found them, after much groping.

6.

The comparison of the life of collective humanity to the life of a single man, which had been drawn by Bacon and Pascal, Saint Sorlin and Perrault, contains or ill.u.s.trates an important truth which bears on the whole question. Fontenelle puts it thus. An educated mind is, as it were, composed of all the minds of preceding ages; we might say that a single mind was being educated throughout all history. Thus this secular man, who has lived since the beginning of the world, has had his infancy in which he was absorbed by the most urgent needs of life; his youth in which he succeeded pretty well in things of imagination like poetry and eloquence, and even began to reason, but with more courage than solidity. He is now in the age of manhood, is more enlightened, and reasons better; but he would have advanced further if the pa.s.sion for war had not distracted him and given him a distaste for the sciences to which he has at last returned.

Figures, if they are pressed, are dangerous; they suggest unwarrantable conclusions. It may be illuminative to liken the development of humanity to the growth of an individual; but to infer that the human race is now in its old age, merely on the strength of the comparison, is obviously unjustifiable. That is what Bacon and the others had done. The fallacy was pointed out by Fontenelle.

From his point of view, an ”old age” of humanity, which if it meant anything meant decay as well as the wisdom of experience, was contrary to the principle of the permanence of natural forces. Man, he a.s.serts, will have no old age. He will be always equally capable, of achieving the successes of his youth; and he will become more and more expert in the things which become the age of virility. Or ”to drop metaphor, men will never degenerate.” In ages to come we may be regarded--say in America--with the same excess of admiration with which we regard the ancients. We might push the prediction further. In still later ages the interval of time which divides us from the Greeks and Romans will appear so relatively small to posterity that they will cla.s.sify us and the ancients as virtually contemporary; just in the same way as we group together the Greeks and Romans, though the Romans in their own day were moderns in relation to the Greeks. In that remote period men will be able to judge without prejudice the comparative merits of Sophocles and Corneille.

Unreasonable admiration for the ancients is one of the chief obstacles to progress (le progres des choses). Philosophy not only did not advance, but even fell into an abyss of unintelligible ideas, because, through devotion to the authority of Aristotle, men sought truth in his enigmatic writings instead of seeking it in nature. If the authority of Descartes were ever to have the same fortune, the results would be no less disastrous.

7.

This memorable brochure exhibits, without pedantry, perspicuous arrangement and the ”geometrical” precision on which Fontenelle remarked as one of the notes of the new epoch introduced by Descartes. It displays too the author's open-mindedness, and his readiness to follow where the argument leads. He is able already to look beyond Cartesianism; he knows that it cannot be final. No man of his time was more open-minded and free from prejudice than Fontenelle. This quality of mind helped him to turn his eyes to the future. Perrault and his predecessors were absorbed in the interest of the present and the past.

Descartes was too much engaged in his own original discoveries to do more than throw a pa.s.sing glance at posterity.

Now the prospect of the future was one of the two elements which were still needed to fas.h.i.+on the theory of the progress of knowledge. All the conditions for such a theory were present. Bodin and Bacon, Descartes and the champions of the Moderns--the reaction against the Renaissance, and the startling discoveries of science--had prepared the way; progress was established for the past and present. But the theory of the progress of knowledge includes and acquires its value by including the indefinite future. This step was taken by Fontenelle. The idea had been almost excluded by Bacon's misleading metaphor of old age, which Fontenelle expressly rejects. Man will have no old age; his intellect will never degenerate; and ”the sound views of intellectual men in successive generations will continually add up.”

But progress must not only be conceived as extending indefinitely into the future; it must also be conceived as necessary and certain. This is the second essential feature of the theory. The theory would have little value or significance, if the prospect of progress in the future depended on chance or the unpredictable discretion of an external will.

Fontenelle a.s.serts implicitly the certainty of progress when he declares that the discoveries and improvements of the modern age would have been made by the ancients if they exchanged places with the moderns; for this amounts to saying that science will progress and knowledge increase independently of particular individuals. If Descartes had not been born, some one else would have done his work; and there could have been no Descartes before the seventeenth century. For, as he says in a later work, [Footnote: Preface des elemens de la geometrie de l'infini (OEuvres, x. p. 40, ed. 1790).] ”there is an order which regulates our progress. Every science develops after a certain number of preceding sciences have developed, and only then; it has to await its turn to burst its sh.e.l.l.”

Fontenelle, then, was the first to formulate the idea of the progress, of knowledge, as a complete doctrine. At the moment the import and far-reaching effects of the idea were not realised, either by himself or by others, and his pamphlet, which appeared in the company of a perverse theory of pastoral poetry, was acclaimed merely as an able defence of the Moderns.

8.

If the theory of the indefinite progress of knowledge is true, it is one of those truths which were originally established by false reasoning. It was established on a principle which excluded degeneration, but equally excluded evolution; and the whole conception of nature which Fontenelle had learned from Descartes is long since dead and buried.

But it is more important to observe that this principle, which seemed to secure the indefinite progress of knowledge, disabled Fontenelle from suggesting a theory of the progress of society. The invariability of nature, as he conceived it, was true of the emotions and the will, as well as of the intellect. It implied that man himself would be psychically always the same--unalterable, incurable. L'ordre general de la Nature a Fair bien constant. His opinion of the human race was expressed in the Dialogues of the Dead, [Footnote: It may be seen too in the Plurality of Worlds.] and it never seems to have varied. The world consists of a mult.i.tude of fools, and a mere handful of reasonable men.

Men's pa.s.sions will always be the same and will produce wars in the future as in the past. Civilisation makes no difference; it is little more than a veneer.

Even if theory had not stood in his way, Fontenelle was the last man who was likely to dream dreams of social improvement. He was temperamentally an Epicurean, of the same refined stamp as Epicurus himself, and he enjoyed throughout his long life--he lived to the age of a hundred--the tranquillity which was the true Epicurean ideal. He was never troubled by domestic cares, and his own modest ambition was satisfied when, at the age of forty, he was appointed permanent Secretary of the Academy of Sciences. He was not the man to let his mind dwell on the woes and evils of the world; and the follies and perversities which cause them interested him only so far as they provided material for his wit.

It remains, however, noteworthy that the author of the theory of the progress of knowledge, which was afterwards to expand into a general theory of human Progress, would not have allowed that this extension was legitimate; though it was through this extension that Fontenelle's idea acquired human value and interest and became a force in the world.

9.

Fontenelle did a good deal more than formulate the idea. He reinforced it by showing that the prospect of a steady and rapid increase of knowledge in the future was certified.

The postulate of the immutability of the laws of nature, which has been the indispensable basis for the advance of modern science, is fundamental with Descartes. But Descartes did not explicitly insist on it, and it was Fontenelle, perhaps more than any one else, who made it current coin. That was a service performed by the disciple; but he seems to have been original in introducing the fruitful idea of the sciences as confederate and intimately interconnected [Footnote: Roger Bacon, as we saw, had a glimpse of this principle.]; not forming a number of isolated domains, as. .h.i.therto, but const.i.tuting a system in which the advance of one will contribute to the advance of the others. He exposed with masterly ability the reciprocal relations of physics and mathematics. No man of his day had a more comprehensive view of all the sciences, though he made no original contributions to any. His curiosity was universal, and as Secretary of the Academy he was obliged, according to his own high standard of his duty, to keep abreast of all that was being done in every branch of knowledge. That was possible then; it would be impossible now.

In the famous series of obituary discourses which he delivered on savants who were members of the Academy, Fontenelle probably thought that he was contributing to the realisation of this ideal of ”solidarity,” for they amounted to a chronicle of scientific progress in every department. They are free from technicalities and extraordinarily lucid, and they appealed not only to men of science, but to those of the educated public who possessed some scientific curiosity. This brings us to another important role of Fontenelle--the role of interpreter of the world of science to the world outside. It is closely related to our subject.

For the popularisation of science, which was to be one of the features of the nineteenth century, was in fact a condition of the success of the idea of Progress. That idea could not insinuate itself into the public mind and become a living force in civilised societies until the meaning and value of science had been generally grasped, and the results of scientific discovery had been more or less diffused. The achievements of physical science did more than anything else to convert the imaginations of men to the general doctrine of Progress.