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from thwarted instinct； and from the impossibility of realizing an imagined
happiness。 Envy cannot be cured by preaching； preaching； at the best； will
only alter its manifestations and lead it to adopt more subtle forms of
concealment。 Except in those rare natures in which generosity dominates
in spite of circumstances； the only cure for envy is freedom and the joy of
life。 From populations largely deprived of the simple instinctive pleasures
of leisure and love； sunshine and green fields； generosity of outlook and
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kindliness of dispositions are hardly to be expected。 In such populations
these qualities are not likely to be found； even among the fortunate few；
for these few are aware； however dimly； that they are profiting by an
injustice； and that they can only continue to enjoy their good fortune by
deliberately ignoring those with whom it is not shared。 If generosity and
kindliness are to be common； there must be more care than there is at
present for the elementary wants of human nature； and more realization
that the diffusion of happiness among all who are not the victims of some
peculiar misfortune is both possible and imperative。 A world full of
happiness would not wish to plunge into war； and would not be filled with
that grudging hostility which our cramped and narrow existence forces
upon average human nature。 A world full of happiness is not beyond
human power to create； the obstacles imposed by inanimate nature are not
insuperable。 The real obstacles lie in the heart of man； and the cure for
these is a firm hope； informed and fortified by thought。
CHAPTER VII
SCIENCE AND ART UNDER SOCIALISM
SOCIALISM has been advocated by most of its champions chiefly as
a means of increasing the welfare of the wage earning classes； and more
particularly their material welfare。 It has seemed accordingly； to some men
whose aims are not material； as if it has nothing to offer toward the general
advancement of civilization in the way of art and thought。 Some of its
advocates； moreoverand among these Marx must be includedhave
written； no doubt not deliberately； as if with the Socialist revolution the
millennium would have arrived； and there would be no need of further
progress for the human race。 I do not know whether our age is more
restless than that which preceded it； or whether it has merely become more
impregnated with the idea of evolution； but； for whatever reason； we have
grown incapable of believing in a state of static perfection； and we
demand； of any social system； which is to have our approval； that it shall
contain within itself a stimulus and opportunity for progress toward
something still better。 The doubts thus raised by Socialist writers make it
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necessary to inquire whether Socialism would in fact be hostile to art and
science； and whether it would be likely to produce a stereotyped society in
which progress would become difficult and slow。
It is not enough that men and women should be made comfortable in a
material sense。 Many members of the well…to…do classes at present； in spite
of opportunity； contribute nothing of value to the life of the world； and do
not even succeed in securing for themselves any personal happiness
worthy to be so called。 The multiplication of such individuals would be an
achievement of the very minutest value； and if Socialism were merely to
bestow upon all the kind of life and outlook which is now enjoyed by the
more apathetic among the well…to…do； it would offer little that could
inspire enthusiasm in any generous spirit。
‘‘The true role of collective existence；'' says M。 Naquet；＇57＇'' 。 。 。 is to
learn； to discover； to know。 Eating； drinking； sleeping； living； in a word； is
a mere accessory。 In this respect； we are not distinguished from the brute。
Knowledge is the goal。 If I were condemned to choose between a
humanity materially happy； glutted after the manner of a flock of sheep in
a field； and a humanity existing in misery； but from which emanated； here
and there； some eternal truth； it is on the latter that my choice would fall。''
＇57＇ ‘‘L'Anarchie et le Collectivisme；'' p。 114。
This statement puts the alternative in a very extreme form in which it
is somewhat unreal。 It may be said in reply that for those who have had the
leisure and the opportunity to enjoy ‘‘eternal truths'' it is easy to exalt their
importance at the expense of sufferings which fall on others。 This is true；
but； if it is taken as disposing of the question； it leaves out of account the
importance of thought for progress。 Viewing the life of mankind as a
whole； in the future as well as in the present； there can be no question that
a society in which some men pursue knowledge while others endure great
poverty offers more hope of ultimate good than a society in which all are
sunk in slothful comfort。 It is true that poverty is a great evil； but it is not
true that material prosperity is in itself a great good。 If it is to have any
real value to society； it must be made a means to the advancement of those
higher goods that belong to the life of the mind。 But the life of the mind
does not consist of thought and knowledge alone； nor can it be completely
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healthy unless it has some instinctive contact； however deeply buried； with
the general life of the community。 Divorced from the social instinct；
thought； like art； tends to become finicky and precious。 It is the position of
such art and thought as is imbued with the instinctive sense of service to
mankind that we wish to consider； for it is this alone that makes up the life
of the mind in the sense in which it is a vital part of the life of the
community。 Will the life of the mind in this sense be helped or hindered by
Socialism？ And will there still be a sufficient spur to progress to prevent a
condition of Byzantine immobility？
In considering this question we are； in a certain sense； passing outside
the atmosphere of democracy。 The general good of the community is
realized only in individuals； but it is realized much more fully in some
individuals than in others。 Some men have a comprehensive and
penetrating intellect； enabling them to appreciate and remember what has
been thought and known by their predecessors； and to discover new
regions in which they enjoy all the high delights of the mental explorer。
Others have the power of creating beauty； giving bodily form to
impalpable visions out of which joy comes to many。 Such men are more
fortunate than the mass； and also more important for the collective life。 A
larger share of the general sum of good is concentrated in them than in the
ordinary man and woman； but also their contribution to the general good is
greater。 They stand out among men and cannot be wholly fitted into the
framework of democratic equalit