Cannibals all! Part 3

FALSE PHILOSOPHY OF THE AGE.

The moral philosophy of our age, (which term we use generically to include Politics, Ethics, and Economy, domestic and national,) is deduced from the existing relations of men to each other in free society, and attempts to explain, to justify, to generalize and regulate those relations. If that system of society be wrong, and its relations false, the philosophy resulting from it must partake of its error and falsity. On the other hand, if our current philosophy be true, slavery must be wrong, because that philosophy is at war with slavery. No successful defence of slavery can be made, till we succeed in refuting or invalidating the principles on which free society rests for support or defence. The world, however, is sick of its philosophy; and the Socialists have left it not a leg to stand on. In fact, it is, in all its ramifications, a mere expansion and application of Political Economy,--and Political Economy may be summed-up in the phrase, "Laissez-faire," or "Let alone." A system of unmitigated selfishness pervades and distinguishes all departments of ethical, political, and economic science. The philosophy is partially true, because selfishness, as a rule of action and guide of conduct, is necessary to the existence of man, and of all other animals. But it should not be, with man especially, the only rule and guide; for he is, by nature, eminently social and gregarious. His wants, his weakness, his appet.i.tes, his affections, compel him to look without, and beyond self, in order to sustain self. The eagle and the owl, the lion and the tiger, are not gregarious, but solitary and self-supporting. They practice political economy, because 'tis adapted to their natures. But men and beavers, herds, bees, and ants, require a different philosophy, another guide of conduct. The Bible, (independent of its authority,) is far man's best guide, even in this world. Next to it, we would place Aristotle. But all books written four hundred or more years ago, are apt to yield useful instruction, whilst those written since that time will generally mislead. We mean, of course, books on moral science. We should not be far out in saying, that no book on physics, written more than four hundred years ago, is worth reading, and none on morals written within that time. The Reformation, which effected much of practical good, gave birth to a false philosophy, which has been increasing and ramifying until our day, and now threatens the overthrow of all social inst.i.tutions. The right of Private Judgment led to the doctrine of Human Individuality, and a Social Contract to restrict that individuality. Hence, also, arose the doctrines of Laissez-faire, free compet.i.tion, human equality, freedom of religion, of speech and of the press, and universal liberty. The right of Private Judgment, naturally enough, leads to the right to act on that judgment, to the supreme sovereignty of the individual, and the abnegation of all government. No doubt the Reformation resulted from the relaxation of feudalism and the increased liberties of mind and body which men had begun to relish and enjoy. We have no quarrel with the Reformation, as such, for reform was needed; nor with all of the philosophy that has been deduced from it; but it is the excess of reform, and the excessive applications of that philosophy, to which we object. Man is selfish, as well as social; he is born a part and member of society, born and lives a slave of society; but he has also natural individual rights and liberties. What are his obligations to society, what his individual rights, what position he is ent.i.tled to, what duties he should fulfill, depend upon a thousand ever-changing circ.u.mstances, in the wants and capacities of the individual, and in the necessities and well-being of the society to which he belongs. Modern philosophy treats of men only as separate monads or individuals; it is, therefore, always partly false and partly true; because, whilst man is always a limb or member of the Being, Society, he is also a Being himself, and does not bear to society the mere relation which the hand or the foot does to the human body. _We_ shall propose no new philosophy, no universal and unerring principles or guide, in place of those which we a.s.sail. A Moral Pathology, which feels its way in life, and adapts itself to circ.u.mstances, as they present themselves, is the nearest approach to philosophy, which it is either safe or wise to attempt. All the rest must be left to Religion, to Faith, and to Providence. This inadequacy of philosophy has, in all ages and nations, driven men to lean on religious faith for support. Though a.s.sailing all common theories, we are but giving bold and candid expression to the commonest of thoughts. The universal admiration of the pa.s.sages we are about to cite, proves the truth of our theory, whilst it debars us of all claim to originality:

Solomon, melancholy, gloomy, dissatisfied, and tossed upon a sea of endless doubt and speculation, exclaims, "Vanity of vanities, saith the Preacher; all is vanity." But, at length, he finds rest from the stormy ocean of philosophy, in the calm haven of faith. How beautiful and consoling, and how natural, too, his parting words:

"Let us hear the conclusion of the whole matter: Fear G.o.d and keep his commandments, for this is the whole duty of man."

"For G.o.d shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil."

In his Tenth, or Golden Satire, JUVENAL comes to a like conclusion, after having indulged in like speculations:

Nil erg optabunt homines? Si consilium vis, Permittes ipsis expendere numinibus, quid Conveniat n.o.bis, rebusque sit utile nostris.

Nam pro jucundis aptissama quaeque dabunt diis Carior est illis h.o.m.o, quam sibi.

The Epicurean HORACE, in his first Satire, sees the same difficulty, but gives a less satisfactory solution:

Est modus in rebus; sunt certi denique fines, Quos ultra citraque nequit consistere r.e.c.t.u.m.

BURKE'S beautiful words, "What shadows we are, and what shadows we pursue!" convey the same thought, without attempting a solution.

SHAKSPEARE employs the profoundest philosophy, to a.s.sail all philosophy:

"There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy."

The infidel, VOLTAIRE, admits that "philosophy had ascertained few truths, done little good;" and when he sums up that little, satisfies the reader that it has done nothing--unless it be to perplex and mislead.

He, Voltaire, also, in another connection, exclaims, mournfully:

"I now repeat this confession, still more emphatically, since the more I read, the more I meditate, and the more I acquire, the more I am enabled to affirm, that I know nothing."

NEWTON, admitting his own ignorance, is a standing monument of the inadequacy and futility of moral researches and speculations.

PINDAR--

Man, the frail being of a day, Uncertain shadow of a dream, Illumined by the heavenly beam, Flutters his airy life away.

aeSCHYLUS--

Vain thy ardor, vain thy grace, They, nor force, nor aid repay; Like a dream, man's feeble race, Short-lived reptiles of a day.

SOPHOCLES--

'Tis sad to think, but me the farce of life persuades, That men are only spectral forms, or hollow shades.

ARISTOPHANES--

Come now, ye host of fading lives, like the race of withering leaves, Who live a day, creatures of clay, tribes that flit like shadows away; Ephemeral, wingless insects, dreamy shapes, that death expects Soon to bind in phantom sheaves.

We will conclude our citations, which we might continue to the crack of doom, (for all who have written well and much, have indulged similar reflections,) with Doctor Johnson's Ra.s.selas, which is intended to expand and apply what others had concisely and tersely stated. The Doctor's is an elaborate failure.

Philosophy can neither account for the past, comprehend the present, nor foresee and provide for the future. "I'll none of it."

CHAPTER VI.

FREE TRADE, FAs.h.i.+ON AND CENTRALIZATION.

Liberty and political economy beget and encourage free trade, as well between different localities and different nations, as between individuals of the same towns, neighborhoods or nations. The nations possessed of most skill and capital, and commercial enterprise, and cunning, gradually absorb the wealth of those nations who possess less of those qualities. The effect of international free trade, aided by the facilities of the credit system, of the mail, and speedy steam communication, is to centralize wealth in a few large cities, such as New York, Paris and London; and of social free trade to aggregate wealth in a few hands in those cities. Theoretically, the disparities of shrewdness, of skill and business capacity, between nations and individuals, would, in the commercial and trading war of the wits, rob the weak and simple, and enrich the strong and cunning. The facts of history, and of the increasing inequalities of social, individual and national wealth, under the system of free trade, stimulated by political economy, correspond with the theory. Every month brings forth its millionaire, and every day its thousands of new paupers. New York and London grow richer rapidly on the fruits of a trade that robs the less commercial and skillful people who traffic with them.

But the worst effect of free trade is, that it begets centres of opinion, thought and fas.h.i.+ons, robs men of their nationality, and impairs their patriotism by teaching them to ape foreign manners, affect foreign dress and opinions, and despise what is domestic. Paris, as the centre of thought and fas.h.i.+on, wields as much power, and makes almost as much money as London, by being the centre of trade and capital. An American or Englishman will give five prices for an article because it is made in Paris. Thus the want of true self-respect in America and England, makes labor produce more in Paris than elsewhere. A Virginian thinks it a disgrace to be dressed in home-spun, because home-spun is unfas.h.i.+onable. The Frenchman prides himself on being a Frenchman; all other people affect the cosmopolitan.

The tendency of all this is to transfer all wealth to London, New York and Paris, and reduce the civilization of Christendom to a miserable copy of French civilization, itself an indifferent copy of Roman civilization, which was an imitation, but a falling off from that of Greece.

We pay millions monthly for French silks, French wines, French brandy, and French trinkets, although we can and do make as comfortable articles for dress, and as good liquors, at home. But we despise ourselves, and admire the French, and give four hours of American labor for one of French labor, just to be in the fas.h.i.+on. And what is our fas.h.i.+on? To treat whatever is American with contempt. People who thus act are in a fair way to deserve and meet with from others, that contempt which they feel for themselves. The little States of Greece each had its dialect, and cultivated it, and took pride in it. Now, dialects are vulgar and provincial. We shall have no men like the Greeks, till the manners, dress, and dialect of gentlemen, betray, like the wines of Europe, the very neighborhood whence they come. So thought Mr. Calhoun, and talked South Carolina dialect in the Senate. But for all that, it was the best English of the day. Its smack of provincialism gave it a higher flavor.

We of the South teach political economy, because it is taught in Europe.

Yet political economy, and all other systems of moral science, which we derive from Europe, are tainted with abolition, and at war with our inst.i.tutions. We must build up centres of trade, of thought and fas.h.i.+on at home. We must become national, nay, provincial, and cease to be imitative cosmopolitans. We must, especially, have good colleges and universities, where young men may learn to admire their homes, not to despise them.

The South feels the truth of all this, and after a while will begin to understand it. She has been for years earnestly and actively engaged in _promoting_ the exclusive and protective policy, and preaching free trade, non-interference of government and 'let alone.' But she does not let alone. She builds roads and ca.n.a.ls, encourages education, endows schools and colleges, improves river navigation, excludes, or taxes heavily foreign show-men, foreign pedlars, sellers of clocks, &c.; tries to build up by legislation Southern commerce, and by State legislation to multiply and encourage industrial pursuits. Protection by the State Government is her established policy--and that is the only expedient or const.i.tutional protection. It is time for her to avow her change of policy and opinion, and to throw Adam Smith, Say, Ricardo & Co., in the fire.

We want American customs, habits, manners, dress, manufactures, modes of thought, modes of expression, and language. We should encourage national and even State peculiarities; for there are peculiarities and differences in the wants and situations of all people, that require provincial and national, not cosmopolitan, inst.i.tutions and productions.

Take language, for instance. It is a thing of natural growth and development, and adapts itself naturally to the changes of time and circ.u.mstance. It is never ungrammatical as spoken by children, but always expressive, practical and natural. Nature is always grammatical, and language, the child of nature, would continue so, but for the grammarians, who, with their Procrustean rules, disturb its proportions, destroy its variety and adaptation, and r.e.t.a.r.d its growth. They are to language what dentists are to teeth: they more often injure it than improve it.

Grammar, lexicography, and rhetoric, applied to language, destroy its growth, variety and adaptability--stereotype it, make it at once essentially a dead language, and unfit for future use; for new localities, and changes of time and circ.u.mstances, beget new ideas, and require new words and new combinations of words. Centralization and cosmopolitanism have precisely the same effect. They would furnish a common language from the centre, which is only fully expressive and comprehensive at that centre. Walking and talking are equally natural, and talking masters and walking masters equally useless. Neither can foresee and provide for the thousands of new circ.u.mstances which make change of language, or varieties of movement necessary. Nature is never at a loss, and is the only reliable dancing master and grammar teacher.

She is always graceful and appropriate, and always ready to adapt herself to changes of time, situation and circ.u.mstances.

Paris is becoming the universal model and grammar of Christendom; nothing is right unless it be a la Parisienne. Now, in truth, nothing can be right, natural, appropriate, or in good taste, outside of Paris, that is Parisienne. When will our monkey imitative world cease to sacrifice millions of money, cease to show its want of good sense and propriety, and cease to render itself ridiculous by aping, what, in the nature of things, is unsuitable, inappropriate, and unnatural? Fas.h.i.+on, aided by free trade and centralization, is subjecting us to the dominion of Parisian thought; and commerce, by means of the same agencies, makes us tributaries to London. Trade and fas.h.i.+on conquer faster than arms.

After the Romans had conquered Greece, Athens became the school and centre of thought for the civilized world. Men had but one set of ideas, but one set of models to imitate, in the whole range of the fine arts.

Inventiveness and originality ceased, and genius was subdued. The rule of Horace, "_Nullius addictus in verba magistri jurare_," was versed, and men ceased to think for themselves, but looked to the common fountain of thought at Athens; where the teachers of mankind borrowed all their ideas from the past. Improvement and progress ceased, and imitation, chaining the present to the car of the past, soon induced rapid retrogression. Thus, we think centralization of thought occasioned the decline of civilization. Northern invaders introduced new ideas, broke up centralization, arrested imitation, and begot originality and inventiveness. Thus a start was given to a new and Christian civilization. Now, a centralization occasioned by commerce and fas.h.i.+on, threatens the overthrow of our civilization, as arms and conquest overthrew the ancient.

The ill effect of centralization of thought, whether its centre be the past, or some locality of the present, is apparent in the arts and literature of the Latin nations of Europe. France, Spain and Italy, though possessed of more genius, have displayed less originality than England and Germany. French art is a mere re-hash of Roman art, and very inferior to its original. The natural growth, changes and adaptation of language, are admirably described by Horace in his _De Arte Poetica_. He makes a great blunder in advising the forming and compounding words from the Greek, however; for the very want that occasions new words, shows that they cannot be supplied from the past. In the pa.s.sage we are about to quote, he seems to have seen and deplored the advent of that age of rule and criticism that was to stereotype language, thought, art itself, prevent progress, and inaugurate decline. From Horace's day, criticism ruled, language and art were stereotyped, and the world declined:

"Dixeris egregie, notum si callida verb.u.m, Reddiderit junctura novum: si forte necesse est Indiciis monstrare recentibus abdita rerum, Fingere cinctutis non exaudita Cethegis Continget; dabiturque licentia sumpta pudenter; Et nova fictaque nuper habebunt verba fidem, si Graeco fonte cadant, parce detorta. Quid autem Caecilio, Plantoque dabit Roma.n.u.s, ademptum Virgilio, Varioque? ego cur acquirere pauca Si possum, invideor; c.u.m lingua Catonis et Enni Sermonem patrium ditaverit, et nova rerum Nomina protulerit? Licuit, semperque licebit Signatum praesente nota procudere nomen.

Ut silvae foliis p.r.o.nos mutantur in annos, Prima cadunt; ita verborum vetus interit aetas, Et juvenum ritu florent mod nata, vigentque."

Italy, of the middle ages, imbibed more of the Christian and chivalric element, threw off for a while imitation and subserviency to the past, and shone forth with brilliant originality in all the works of art. But she, like France, has relapsed into imitation of the antique, and falls far below either Roman or mediaeval art. With the age of Cervantes, Spanish genius expired. His happy ridicule expelled the absurdities of Knight Errantry, but unfortunately expelled, at the same time, the new elements of thought which Christianity and Chivalry had introduced into modern literature. They were its only progressive elements, in the Latin nations of Europe, who in all else were mere Romans.

Fenelon's Telemaque is a servile imitation of Virgil's aeneid, and that is an equally servile imitation of Homer. Each copy falls below the original.

Nothing shows so strongly the want of originality and want of independence of taste and thought among these Latin nations, as their contempt for Shakspeare. He violates all the rules of Greek and Roman art, and erects a higher art of his own; but Frenchmen, Italians, and Spaniards, have no tastes and no ideas differing from, or in advance of, the ancients, and can neither understand nor appreciate the genius of Shakspeare. In Germany, he is almost as much read and admired as in England.

Imitation, grammar and slavery suit the ma.s.ses. Liberty and Laissez faire, the men of genius, and the men born to command. Genius, in her most erratic flights, represents a higher Grammar than Dr. Blair or Lindlay Murray--the grammar of progressive nature. To secure true progress, we must unfetter genius, and chain down mediocrity. Liberty for the few--Slavery, in every form, for the ma.s.s!