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 narrow and limited past he recognised men had always been like the men of to-day; in the future he could not imagine that they would be anything more than men like the men of to-day. He perceived, as we all perceive, that the old social order was breaking up, and after a richly suggestive and incomplete analysis of the forces that were breaking it up he set himself to plan a new static social order to replace it. If you will read Comte, or, what is much easier and pleasanter, if you will read Mr. Frederic Harrison, you will find this conception constantly apparent—that there was once a stable condition of society with humanity, so to speak, sitting down in an orderly and respectable manner; that humanity has been stirred up and is on the move, and that finally it will sit down again on a higher plane, and for good and all, cultured and happy, in the re-organised positivist state. And since he could see nothing beyond man in the future, there, in that millennial fashion, Comte had to end. Since he could imagine nothing higher than man, he had to assert that humanity, and particularly the future of humanity, was the highest of all conceivable things.

All that was perfectly comprehensible in a thinker of the first half of the nineteenth century. But we of the early twentieth, and particularly that growing majority of us who have been born since the "Origin of Species" was written, have no excuse for any such limited vision. Our imaginations have been trained upon a past in which the past that Comte knew is scarcely more than the concluding moment. We perceive that man, and all the world of men, is no more