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 a name of nothing actual. These are not metaphysical dreams. They are facts and verifiable facts.’

Are they facts? Facts should explain facts; and the view called ‘individualism’ (because the one reality that it believes in is the ‘individual,’ in the sense of this, that, and the other particular) should hence be the right explanation. What are the facts here to be explained? They are human communities, the family, society, and the state. Individualism has explained them long ago. They are ‘collections’ held together by force, illusion, or contract. It has told the story of their origin, and to its own satisfaction cleared the matter up. Is the explanation satisfactory and verifiable? That would be a bold assertion, when historical science has rejected and entirely discredited the individualistic origin of society, and when, if we turn to practice, we find everywhere the state asserting itself as a power which has, and, if need be, asserts the right to make use of and expend the property and person of the individual without regard to his wishes, and which, moreover, may destroy his life in punishment, and put forth other powers such as no theory of contract will explain except by the most palpable fictions, while at the same time no ordinary person calls their morality in question. Both history and practical politics refuse to verify the ‘facts’ of the individualist; and we should find still less to confirm his theory if we examined the family.

If, then, apart from metaphysic, one looks at the history and present practice of society, these would not appear to establish the ‘fact’ that the individual is the one reality, and communities mere collections. ‘For all that,’ we shall be told, ‘it is the truth.’ True that is, I suppose, not as fact but as metaphysic; and this is what one finds too often with those who deride metaphysic and talk most of facts. Their minds, so far as such a thing may be, are not seldom mere ‘collective unities’ of metaphysical dogmas. They decry any real metaphysic, because they dimly feel that their own will not stand criticism; and they appeal to facts because, while their metaphysic stands, they feel they need not be afraid of them. When their view is pushed as to plain realities, such as the nature of gregarious animals, the probable origin of mankind from them, the institutions of early society, actual existing communities with the common type impressed on all their members,