Page:Philosophical Review Volume 2.djvu/476

462 "higher truth" which Mr. Spencer finds in the moral-sense theory of the intuitive moralists. A critic exposes himself to the danger of being ranked among those benighted people who "accept the prevailing creed"; but, at all hazards, I venture still to think that out of the heart are the issues of life, and it is perfectly demonstrated by our American experience of industrialism, peace, and non-aggression that Mr. Spencer is wrong in holding that " there needs but a continuance of absolute peace externally, and a rigorous insistence on non-aggression internally, to ensure the moulding of men into a form naturally characterized by all the virtues" (p. 471). "The Christian scheme," with which Mr. Spencer finds his own theory irreconcilable, at least rests on the sound position that reformation originates and consists in a change of heart not in a modification of environment. That this change is to be brought about by "promises of heaven and threats of hell" is a bit of psychological theology that may be left with Mr. Spencer and its advocates; but conversion from even motives like these is at least intelligible in certain natures of the coarser type, whereas Mr. Spencer's dogma "that humanity maybe moulded into an ideal form by the continued discipline of peaceful co-operation" (p. 473) flies in the face of all experience. No doubt the institutions and practices of society react to some extent upon its individual members; yet every one knows how useless even a law is that is not supported by public sentiment. It is, therefore, with the individual soul that the great reformers have always begun.

Part III, "The inductions of Individual Life," is made up of somewhat sketchy chapters on activity, rest, nutrition, stimulation, culture, amusements, etc., They have more practical than theoretical value. Yet it ought to be signalized that, in these chapters, Mr. Spencer joins with writers of other and very different schools in claiming a moral significance for acts which do not affect others for good or evil, but are simply self-regarding. It is true the results are vague and uncertain. In eating, drinking, amusements, etc., we are told that we are to follow the mean and to have regard for proportion among the several divisions of our activities. Beyond these prescriptions Mr. Spencer does not venture to go, and he says that the remaining problems "can be completely solved only by the organic adjustment of constitution to conditions " (p. 560). If his precepts are not new, they are important. The health and happiness of innumerable men and women are sacrificed by disregarding them.

J. G. S.