does not know； but the theory exists。
The theory is as follows： All mankind is an undying organism； men
are the particles of that organism； and each one of them has his own
special task for the service of others。 In the same manner； the
cells united in an organism share among them the labor of fight for
existence of the whole organism； they magnify the power of one
capacity； and weaken another； and unite in one organ； in order the
better to supply the requirements of the whole organism。 And
exactly in the same manner as with gregarious animals；ants or
bees；the separate individuals divide the labor among them。 The
queen lays the egg； the drone fructifies it； the bee works his whole
life long。 And precisely this thing takes place in mankind and in
human societies。 And therefore； in order to find the law of life
for man； it is necessary to study the laws of the life and the
development of organisms。
In the life and development of organisms； we find the following
laws： the law of differentiation and integration； the law that
every phenomenon is accompanied not by direct consequences alone；
another law regarding the instability of type； and so on。 All this
seems very innocent； but it is only necessary to draw the deductions
from all these laws； in order to immediately perceive that these
laws incline in the same direction as the law of Malthus。 These
laws all point to one thing； namely； to the recognition of that
division of labor which exists in human communities； as organic；
that is to say； as indispensable。 And therefore； the unjust
position in which we； the people who have freed ourselves from
labor； find ourselves； must be regarded not from the point of view
of common…sense and justice； but merely as an undoubted fact；
confirming the universal law。
Moral philosophy also justified every sort of cruelty and harshness；
but this resulted in a philosophical manner； and therefore wrongly。
But with science； all this results scientifically； and therefore in
a manner not to be doubted。
How can we fail to accept so very beautiful a theory？ It is merely
necessary to look upon human society as an object of contemplation；
and I can console myself with the thought that my activity； whatever
may be its nature； is a functional activity of the organism of
humanity； and that therefore there cannot arise any question as to
whether it is just that I； in employing the labor of others； am
doing only that which is agreeable to me； as there can arise no
question as to the division of labor between the brain cells and the
muscular cells。 How is it possible not to admit so very beautiful a
theory； in order that one may be able； ever after； to pocket one's
conscience； and have a perfectly unbridled animal existence； feeling
beneath one's self that support of science which is not to be shaken
nowadays！
And it is on this new doctrine that the justification for men's
idleness and cruelty is now founded。
CHAPTER II。
This doctrine had its rise not so very longfifty yearsago。 Its
principal founder was the French savant Comte。 There occurred to
Comte；a systematist； and a religious man to boot；under the
influence of the then novel physiological investigations of Biche；
the old idea already set forth by Menenius Agrippa；the idea that
human society； all humanity even； might be regarded as one whole； as
an organism； and men as living parts of the separate organs； having
each his own definite appointment to serve the entire organism。
This idea so pleased Comte； that upon it he began to erect a
philosophical theory； and this theory so carried him away； that he
utterly forgot that the point of departure for his theory was
nothing more than a very pretty comparison； which was suitable for a
fable； but which could by no means serve as the foundation for
science。 He； as frequently happens； mistook his pet hypothesis for
an axiom； and imagined that his whole theory was erected on the very
firmest of foundations。 According to his theory； it seemed that
since humanity is an organism； the knowledge of what man is； and of
what should be his relations to the world； was possible only through
a knowledge of the features of this organism。 For the knowledge of
these qualities； man is enabled to take observations on other and
lower organisms； and to draw conclusions from their life。
Therefore； in the fist place； the true and only method； according to
Comte； is the inductive； and all science is only such when it has
experiment as its basis； in the second place； the goal and crown of
sciences is formed by that new science dealing with the imaginary
organism of humanity； or the super…organic being；humanity；and
this newly devised science is sociology。
And from this view of science it appears； that all previous
knowledge was deceitful； and that the whole story of humanity； in
the sense of self…knowledge； has been divided into three； actually
into two； periods： the theological and metaphysical period；
extending from the beginning of the world to Comte； and the present
period；that of the only true science； positive science；beginning
with Comte。
All this was very well。 There was but one error； and that was
this；that the whole edifice was erected on the sand； on the
arbitrary and false assertion that humanity is an organism。 This
assertion was arbitrary； because we have just as much right to admit
the existence of a human organism； not subject to observation； as we
have to admit the existence of any other invisible； fantastic being。
This assertion was erroneous； because for the understanding of
humanity； i。e。； of men； the definition of an organism was
incorrectly constructed； while in humanity itself all actual signs
of organism；the centre of feeling or consciousness； are lacking。
｛2｝
But； in spite of the arbitrariness and incorrectness of the
fundamental assumption of positive philosophy； it was accepted by
the so…called cultivated world with the greatest sympathy。 In this
connection； one thing is worthy of note： that out of the works of
Comte； consisting of two parts； of positive philosophy and of
positive politics； only the first was adopted by the learned world；…
…that part which justifieth； on new promises； the existent evil of
human societies； but the second part； treating of the moral
obligations of altruism； arising from the recognition of mankind as
an organism； was regarded as not only of no importance； but as
trivial and unscientific。 It was a repetition of the same thing
that had happened in the case of Kant's works。 The 〃Critique of
Pure Reason〃 was adopted by the scientific crowd； but the 〃Critique
of Applied Reason；〃 that part which contains the gist of moral
doctrine； was repudiated。 In Kant's doctrine； that was accepted as
scientific which subserved the existent evil。 But the positive
philosophy； which was accepted by the crowd； was founded on an
arbitrary and erroneous basis； was in itself too unfounded； and
therefore unsteady； and could not support itself alone。 And so；
amid all the multitude of the idle plays of thought of the men
professing the so…called science； there presents itself an assertion
equally devoid of novelty； and equally arbitrary and erroneous； to
the effect that living beings； i。e。； organisms； have had their rise
in each other；not only one organism from another； but one from
many； i。e。； that in a very long interval of time （in a million of
years； for instance）； not only could a duck and a fish proceed from
one ancestor； but that one animal might result from a whole hive of
bees。 And this arbitrary and erroneous assumption was accepted by
the learned world with still greater and more universal sympathy。
This assumption was arbitrary； because no one has ever seen how one
organism is made from another； and therefore the hypothesis as to
the origin of species will always remain an hypothesis； and not an
experimental fact。 And this hypothesis was also erroneous； because
the decision of the question as to the origin of speciesthat they
have originated； in consequence of the law of heredity and fitness；
in the course of an interminably long timeis no solution at all；
but merely a re…statement of the problem in a new form。
According to Moses' solution of the question （in the dispute with
whom the entire significance of this theory lies）； it appears that
the diversity of the species of living creatures proceeded according
to the will of God； and according to His almighty power； but
according to the theory of evolution； it appears that the difference
between living creatures arose by chance； and on account of varying
conditions of heredity and surroundings； through an endless period
of time。 The theory of evolution； to speak in simple language；
merely asserts； that by chance； in an incalculably long period of
time； out of any thing you like； any thing else that you like may
develop。
This is no answer to the problem。 And the same problem is
differently expressed： instead of will； chance is offered； and the
co…efficient of the eternal is transposed from the power to the
time。 But this fresh assertion strengthened Comte's assertion。
And； moreover； according to the ingenuous confession of the founder
of Darwin's theory himself； his idea was aroused in him by the law
of Malthus； and he therefore propounded the theory of the struggle
of living creatures and people for existence； as the fundamental law
of every living thing。 And lo！ only this was needed by the throng
of idle people for their justification。
Two insecure theories； incapable of sustaining themselves on their
feet； upheld each other； and acquired the semblance of stability。
Both theories bore with them that idea which is precious to the
crowd； that in the existent evil of human societies； men are not to
blame； and that the existing order of things is that which should
prevail； and the new theory was adopted by the throng with entire
faith and unheard…of enthusiasm。 And behold； on the strength of
these two arbitrary and erroneous hypotheses； accepted as dogmas of
belief； the new scientific doctrine was ratified。
Spencer； for example； in one of his first works； expresses this
doctrine thus：…