Erhalten Sie Zugang zu diesem und mehr als 300000 Büchern ab EUR 5,99 monatlich.
- Herausgeber: e-artnow
- Kategorie: Geisteswissenschaft
- Sprache: Englisch
- Veröffentlichungsjahr: 2016
This carefully crafted ebook: "The Instinct of Workmanship and the State of the Industrial Arts" is formatted for your eReader with a functional and detailed table of contents. "The following work attempts an analysis of such correlation as is visible between industrial use and wont and those other institutional facts that go to make up any given phase of civilisation. It is assumed that in the growth of culture, as in its current maintenance, the facts of technological use and wont are fundamental and definitive, in the sense that they underlie and condition the scope and method of civilization in other than the technological respect, but not in such a sense as to preclude or overlook the degree in which these other conventions of any given civilisation in their turn react on the state of the industrial arts. The analysis proceeds on the materialistic assumptions of modern science, but without prejudice to the underlying question as to the ulterior competency of this materialistic conception considered as a metaphysical tenet. The inquiry simply accepts these mechanistic assumptions of material science for the purpose in hand, since these afford the currently acceptable terms of solution for any scientific problem of the kind in the present state of preconceptions on this head…" (Preface) Thorstein Veblen (1857-1929) was an American economist and sociologist. He is well known as a witty critic of capitalism. Veblen is famous for the idea of "conspicuous consumption." Conspicuous consumption, along with "conspicuous leisure," is performed to demonstrate wealth or mark social status. Veblen explains the concept in his best-known book, The Theory of the Leisure Class. Within the history of economic thought, Veblen is considered the leader of the institutional economics movement. Veblen's distinction between "institutions" and "technology" is still called the Veblenian dichotomy by contemporary economists.
Sie lesen das E-Book in den Legimi-Apps auf:
Seitenzahl: 513
Das E-Book (TTS) können Sie hören im Abo „Legimi Premium” in Legimi-Apps auf:
Ähnliche
The Instinct of Workmanship and the State of the Industrial Arts
Table of Contents
TOB K N
Preface
The following essay attempts an analysis of such correlation as is visible between industrial use and wont and those other institutional facts that go to make up any given phase of civilisation. It is assumed that in the growth of culture, as in its current maintenance, the facts of technological use and wont are fundamental and definitive, in the sense that they underlie and condition the scope and method of civilisation in other than the technological respect, but not in such a sense as to preclude or overlook the degree in which these other conventions of any given civilisation in their turn react on the state of the industrial arts.
The analysis proceeds on the materialistic assumptions of modern science, but without prejudice to the underlying question as to the ulterior competency of this materialistic conception considered as a metaphysical tenet. The inquiry simply accepts these mechanistic assumptions of material science for the purpose in hand, since these afford the currently acceptable terms of solution for any scientific problem of the kind in the present state of preconceptions on this head.
As should appear from its slight bulk, the essay is of the nature of a cursory survey rather than an exhaustive inquiry with full documentation.
The few references given and the authorities cited in the course of the argument are accordingly not to be taken as an inclusive presentation of the materials on which the inquiry rests. It will also be remarked that where authoritative documents are cited the citation is general and extensive rather than specific and detailed. Wherever detailed references are given they will be found to bear on specific facts brought into the argument by way of illustrative detail.
Chapter I. Introductory
For mankind as for the other higher animals, the life of the species is conditioned by the complement of instinctive proclivities and tropismatic aptitudes with which the species is typically endowed. Not only is the continued life of the race dependent on the adequacy of its instinctive proclivities in this way, but the routine and details of its life are also, in the last resort, determined by these instincts. These are the prime movers in human behaviour, as in the behaviour of all those animals that show self-direction or discretion. Human activity, in so far as it can be spoken of as conduct, can never exceed the scope of these instinctive dispositions, by initiative of which man takes action. Nothing falls within the human scheme of things desirable to be done except what answers to these native proclivities of man. These native proclivities alone make anything worth while, and out of their working emerge not only the purpose and efficiency of life, but its substantial pleasures and pains as well.
Latterly the words “instinct” and “instinctive” are no longer well seen among students of those biological sciences where they once had a great vogue. Students who occupy themselves with the psychology of animal behaviour are cautiously avoiding these expressions, and in this caution they are doubtless well advised. For such use the word appears no longer to be serviceable as a technical term. It has lost the requisite sharp definition and consistency of connotation, apparently through disintegration under a more searching analysis than the phenomena comprised under this concept had previously been subjected to. In these biological sciences interest is centering not on the question of what activities may be set down to innate propensity or predisposition at large, but rather on the determination of the irreducible psychological - and, indeed, physiological - elements that go to make up animal behaviour. For this purpose “instinct” is a concept of too lax and shifty a definition to meet the demands of exact biological science.
For the sciences that deal with the psychology of human conduct a similarly searching analysis of the elementary facts of behaviour is doubtless similarly desirable; and under such closer scrutiny of these facts it will doubtless appear that here, too, the broad term “instinct” is of too unprecise a character to serve the needs of an exhaustive psychological analysis. But the needs of an inquiry into the nature and causes of the growth of institutions are not precisely the same as those of such an exhaustive psychological analysis. A genetic inquiry into institutions will address itself to the growth of habits and conventions, as conditioned by the material environment and by the innate and persistent propensities of human nature; and for these propensities, as they take effect in the give and take of cultural growth, no better designation than the timeworn “instinct” is available.
In the light of recent inquiries and speculations it is scarcely to be questioned that each of these distinguishable propensities may be analysed into simpler constituent elements, of a quasi-tropismatic or physiological nature;1 but in the light of everyday experience and common notoriety it is at the same time not to be questioned that these simple and irreducible psychological elements of human behaviour fall into composite functional groups, and so make up specific and determinate propensities, proclivities, aptitudes that are, within the purview of the social sciences, to be handled as irreducible traits of human nature. Indeed, it would appear that it is in the particular grouping and concatenation of these ultimate psychological elements into characteristic lines of interest and propensity that the nature of man is finally to be distinguished from that of the lower animals.
These various native proclivities that are so classed together as “instincts” have the characteristic in common that they all and several, more or less imperatively, propose an objective end of endeavour. On the other hand what distinguishes one instinct from another is that each sets up a characteristic purpose, aim, or object to be attained, different from the objective end of any other instinct. Instinctive action is teleological, consciously so, and the teleological scope and aim of each instinctive propensity differs characteristically from all the rest. The several instincts are teleological categories, and are, in colloquial usage, distinguished and classed on the ground of their teleological content. As the term is here used, therefore, and indeed as it is currently understood, the instincts are to be defined or described neither in mechanical terms of those anatomical or physiological aptitudes that causally underlie them or that come into action in the functioning of any given instinct, nor in terms of the movements of orientation or taxis involved in the functioning of each. The distinctive feature by the mark of which any given instinct is identified is to be found in the particular character of the purpose to which it drives.2 “Instinct,” as contra-distinguished from tropismatic action, involves consciousness and adaptation to an end aimed at.
It is, of course, not hereby intended to set up or to prescribe a definition of “instinct” at large, but only to indicate as closely as may be what sense is attached to the term as here used. At the same time it is believed that this definition of the concept does violence neither to colloquial usage nor to the usage of such students as have employed the term in scientific discussion, particularly in discussion of the instinctive proclivities of mankind. But it is not to be overlooked that this definition of the term may be found inapplicable, or at least of doubtful service, when applied to those simpler and more immediate impulses that are sometimes by tradition spoken of as “instinctive,” even in human behaviour,- impulses that might with better effect be designated “tropismatic.” In animal behaviour, for instance, as well as in such direct and immediate impulsive human action as is fairly to be classed with animal behaviour, it is often a matter of some perplexity to draw a line between tropismatic activity and instinct. Notoriously, the activities commonly recognised as instinctive differ widely among themselves in respect of the degree of directness or immediacy with which the given response to stimulus takes place. They range in this respect all the way from such reactions as are doubtfully to be distinguished from simple reflex action on the one hand, to such as are doubtfully recognised as instinctive because of the extent to which reflection and deliberation enter into their execution on the other hand. By insensible gradation the lower (less complex and deliberate) instinctive activities merge into the class of unmistakable tropismatic sensibilities, without its being practicable to determine by any secure test where the one category should be declared to end and the other to begin.3 Such quasi-tropismatic activities may be rated as purposeful by an observer, in the sense that they are seen to further the life of the individual agent or of the species, while there is no consciousness of purpose on the part of the agent under observation; whereas “instinct,” in the narrower and special sense to which it seems desirable to restrict the term for present use, denotes the conscious pursuit of an objective end which the instinct in question makes worth while.
The ends of life, then, the purposes to be achieved, are assigned by man’s instinctive proclivities; but the ways and means of accomplishing those things which the instinctive proclivities so make worth while are a matter of intelligence. It is a distinctive mark of mankind that the working-out of the instinctive proclivities of the race is guided by intelligence to a degree not approached by the other animals. But the dependence of the race on its endowment of instincts is no less absolute for this intervention of intelligence; since it is only by the prompting of instinct that reflection and deliberation come to be so employed, and since instinct also governs the scope and method of intelligence in all this employment of it. Men take thought, but the human spirit, that is to say the racial endowment of instinctive proclivities, decides what they shall take thought of, and how and to what effect.
Yet the dependence of the scheme of life on the complement of instinctive proclivities hereby becomes less immediate, since a more or less extended logic of ways and means comes to intervene between the instinctively given end and its realisation; and the lines of relation between any given instinctive proclivity and any particular feature of human conduct are by so much the more devious and roundabout and the more difficult to trace.
The higher the degree of intelligence and the larger the available body of knowledge current in any given community, the more extensive and elaborate will be the logic of ways and means interposed between these impulses and their realisation, and the more multifarious and complicated will be the apparatus of expedients and resources employed to compass those ends that are instinctively worth while.
This apparatus of ways and means available for the pursuit of whatever may be worth seeking is, substantially all, a matter of tradition out of the past, a legacy of habits of thought accumulated through the experience of past generations. So that the manner, and in a great degree the measure, in which the instinctive ends of life are worked out under any given cultural situation is somewhat closely conditioned by these elements of habit, which so fall into shape as an accepted scheme of life. The instinctive proclivities are essentially simple and look directly to the attainment of some concrete objective end; but in detail the ends so sought are many and diverse, and the ways and means by which they may be sought are similarly diverse and various, involving endless recourse to expedients, adaptations, and concessive adjustment between several proclivities that are all sufficiently urgent.
Under the discipline of habituation this logic and apparatus of ways and means falls into conventional lines, acquires the consistency of custom and prescription, and so takes on an institutional character and force. The accustomed ways of doing and thinking not only become an habitual matter of course, easy and obvious, but they come likewise to be sanctioned by social convention, and so become right and proper and give rise to principles of conduct. By use and wont they are incorporated into the current scheme of common sense. As elements of the approved scheme of conduct and pursuit these conventional ways and means take their place as proximate ends of endeavour. Whence, in the further course of unremitting habituation, as the attention is habitually focussed on these proximate ends, they occupy the interest to such an extent as commonly to throw their own ulterior purpose into the background and often let it be lost sight of; as may happen, for instance, in the acquisition and use of money. It follows that in much of human conduct these proximate ends alone are present in consciousness as the object of interest and the goal of endeavour, and certain conventionally accepted ways and means come to be set up as definitive principles of what is right and good; while the ulterior purpose of it all is only called to mind occasionally, if at all, as an afterthought, by an effort of reflection.4 Among psychologists who have busied themselves with these questions there has hitherto been no large measure of agreement as to the number of specific instinctive proclivities that so are native to man; nor is there any agreement as to the precise functional range and content ascribed to each. In a loose way it is apparently taken for granted that these instincts are to be conceived as discrete and specific elements in human nature, each working out its own determinate functional content without greatly blending with or being diverted by the working of its neighbours in that spiritual complex into which they all enter as constituent elements.5 For the purposes of an exhaustive psychological analysis it is doubtless expedient to make the most of such discreteness as is observable among the instinctive proclivities. But for an inquiry into the scope and method of their working-out in the growth of institutions it is perhaps even more to the purpose to take note of how and with what effect the several instinctive proclivities cross, blend, overlap, neutralise or reënforce one another.
The most convincing genetic view of these phenomena throws the instinctive proclivities into close relation with the tropismatic sensibilities and brings them, in the physiological respect, into the same general class with the latter.6 If taken uncritically and in general terms this view would seem to carry the implication that the instincts should be discrete and discontinuous among themselves somewhat after the same fashion as the tropismatic sensibilities with which they are in great measure bound up; but on closer scrutiny such a genetic theory of the instincts does not appear to enforce the view that they are to be conceived as effectually discontinuous or mutually exclusive, though it may also not involve the contrary, - that they make a continuous or ambiguously segmented body of spiritual elements. The recognised tropisms stand out, to all appearance, as sharply defined physiological traits, transmissible by inheritance intact and unmodified, separable and unblended, in a manner suggestively like the “unit characters” spoken of in latter day theories of heredity.7
While the instinctive sensibilities may not be explained as derivatives of the tropisms, there is enough of similarity in the working of the two to suggest that the two classes of phenomena must both be accounted for on somewhat similar physiological grounds. The simple and more narrowly defined instinctive dispositions, which have much of the appearance of immediate reflex nervous action and automatically defined response, lend themselves passably to such an interpretation, - as, for example, the gregarious instinct, or the instinct of repulsion with its accompanying emotion of disgust. Such as these are shared by mankind with the other higher animals on a fairly even footing; and these are relatively simple, immediate, and not easily sophisticated or offset by habit. These seem patently to be of much the same nature as the tropismatic sensibilities; though even in these simpler instinctive dispositions the characteristic quasi-tropismatic sensibility distinctive of each appears to be complicated with obscure stimulations of the nerve centres arising out of the functioning of one or another of the viscera. And what is true of the simpler instincts in this respect should apply to the vaguer and more complex instincts also, but with a larger allowance for a more extensive complication of visceral and organic stimuli.
Whether these subconscious stimulations of the nerve centres through the functioning of the viscera are to be conceived in terms of tropismatic reaction is a difficult question which has had little attention hitherto.
But in any case, whatever the expert students of these phenomena may have to say of this matter, the visceral or or-ganic stimuli engaged in any one of the instinctive sensibilities are apparently always more than one and are usually somewhat complex. Indeed, while it seems superficially an easy matter to refer any one of the simple instincts directly to some certain one of the viscera as the main or primary source from which its appropriate stimulation comes to the nerve centres, it is by no means easy to decide what one or more of the viscera, or of the other organs that are not commonly classed as viscera, will have no part in the matter.
It results that, on physiological grounds, the common run of human instincts are not to be conceived as severally discrete and elementary proclivities. The same physiological processes enter in some measure, though in varying proportions, into the functioning of each. In instinctive action the individual acts as a whole, and in the conduct which emerges under the driving force of these instinctive dispositions the part which each several instinct plays is a matter of more or less, not of exclusive direction. They must therefore incontinently touch, blend, overlap and interfere, and can not be conceived as acting each and several in sheer isolation and independence of one another. The relations of give and take among the several instinctive dispositions, therefore - of inosculation, “contamination” and cross purposes-are presumably slighter and of less consequence for the simpler and more apparently tropismatic impulses while on the other hand the less specific and vaguer instinctive predispositions, such as the parental bent or the proclivity to construction or acquisition, will be so comprehensively and intricately bound in a web of correlation and inter-dependence - will so unremittingly con-taminate, offset or fortify one another, and have each so large and yet so shifting a margin of common ground with all the rest - that hard and fast lines of demarcation can scarcely be drawn between them. The best that can practically be had in the way of a secure definition will be a descriptive characterisation of each distinguishable propensity, together with an indication of the more salient and consequential ramifications by which each contaminates or is contaminated by the working of other propensities that go to make up that complex of instinctive dispositions that constitutes the spiritual nature of the race. So that the schemes of definition that have hitherto been worked out are in great part to be taken as arrangements of convenience, serviceable apparatus for present use, rather than distinctions enforced at all points by an equally sharp substantial discreteness of the facts.8 This fact, that in some measure the several instincts spring from a common ground of sentient life, that they each engage the individual as a whole, has serious consequences in the domain of habit, and therefore it counts for much in the growth of civilisation and in the everyday conduct of affairs. The physiological apparatus engaged in the functioning of any given instinct enters in part, though in varying measure, into the working of some or of any other instinct; whereby, even on physiological grounds alone, the habituation that touches the functioning of any given instinct must, in a less degree but pervasively, affect the habitual conduct of the same agent when driven by any other instinct. So that on this view the scope of habit, in so far as it bears on the instinctive activities, is necessarily wider than the particular concrete line of conduct to which the habituation in question is due.
The instincts are hereditary traits. In the current theories of heredity they would presumably be counted as secondary characteristics of the species, as being in a sense by-products of the physiological activities that give the species its specific character; since these theories in the last resort run in physiological terms. So the instinctive dispositions would scarcely be accounted unit characters, in the Mendelian sense, but would rather count as spiritual traits emerging from a certain concurrence of physiological unit characters and varying somewhat according to variations in the complement of unit characters to which the species or the individual may owe his constitution. Hence would arise variations of individuality among the members of the race, resting in some such manner as has just been suggested on the varying endowment of instincts, and running back through these finally to recondite differences of physiological function. Some such account of the instinctive dispositions and their relation to the physical individual seems necessary as a means of apprehending them and their work without assuming a sheer break between the physical and the immaterial phenomena of life.
Characteristic of the race is a degree of vagueness or generality, an absence of automatically determinate response, a lack of concrete eventuality as it might be called, in the common run of human instincts.
This vague and shifty character of the instincts, or perhaps rather of the habitual response to their incitement, is to be taken in connection with the breadth and variability of their physiological ground as spoken of above. For the long-term success of the race it is manifestly of the highest value, since it leaves a wide and facile margin of experimentation, habituation, invention and accommodation open to the sense of workmanship.
At the same time and by the same circumstance the scope and range of conventionalisation and sophistication are similarly flexible, wide and consequential. No doubt the several racial stocks differ very appreciably in this respect.
The complement of instinctive dispositions, comprising under that term both the native propensity and its appropriate sentiment, makes up what would be called the “spiritual nature” of man - often spoken of more simply as “human nature.” Without allowing it to imply anything like a dualism or dichotomy between material and immaterial phenomena, the term “spiritual” may conveniently be so used in its colloquial sense. So employed it commits the discussion to no attitude on the question of man’s single or dual constitution, but simply uses the conventional expression to designate that complement of functions which it has by current usage been employed to designate.
The human complement of instincts fluctuates from one individual to another in an apparently endless diversity, varying both in the relative force of the several instinctive proclivities and in the scheme of coordination, coalescence or interference that prevails among them. This diversity of native character is noticeable among all peoples, though some of the peoples of the lower cultures show a notable approach to uniformity of type, both physical and spiritual. The diversity is particularly marked among the civilised peoples, and perhaps m a peculiar degree among the peoples of Europe and her colonies. The extreme diversity of native character, both physical and spiritual, noticeable in these communities is in all probability due to their being made up of a mixture of racial stocks. In point of pedigree, all individuals in the peoples of the Western culture are hybrids, and the greater number of individuals are a mixture of more than two racial stocks. The proportions in which the several transmissible traits that go to make up the racial type enter into the composition of these hybrid individuals will accordingly vary endlessly.
The number of possible permutations will therefore be extremely large; so that the resulting range of variation in the hybrids that so result from the crossing of these different racial stocks will be sufficiently large, even when it plays within such limits as to leave the generic human type intact. From time to time the variation may even exceed these limits of human normality and give a variant in which the relative emphasis on the several constituent instinctive elements is distributed after a scheme so far from the generically human type as to throw the given variant out of touch with the common run of humanity and mark him as of unsound mind or as disserviceable for the purposes of the community in which he occurs, or even as disserviceable for life in any society.
Yet, even through these hybrid populations there runs a generically human type of spiritual endowment prevalent as a general average of human nature throughout, and suitable to the continued life of mankind in society.
Disserviceably wide departures from this generically human and serviceable type of spiritual endowment will tend constantly to be selectively eliminated from the race, even where the variation arises from hybridism.
The like will hold true in a more radical fashion as applied to any variants that may arise through a Mendelian mutation.
So that the numerous racial types now existing represent only such mutants as lie within the limits of tolerance imposed by the situation under which any given mutant type has emerged and survived. A surviving mutant type is necessarily suited more or less closely to the circumstances under which it emerged and first made good its survival, and it is presumably less suited to any other situation. With a change in the situation, therefore, such as may come with the migration of a given racial stock from one habitat to another, or with an equivalent shifting growth of culture or change of climate, the requirements of survival are likely to change. Indeed, so grave are the alterations that may in this way supervene in the current requirements for survival, that any given racial stock may dwindle and decay for no other reason than that the growth of its culture has come to subject the stock to methods of life widely different from those under which its type of man originated and made good its fitness to survive. So, in the mixture of races that make up the population of the Western nations a competitive struggle for survival has apparently always been going on among the several racial stocks that enter into the hybrid mass, with varying fortunes according as the shifting cultural demands and opportunities have favoured now one, now another type of man. These cul- tural conditions of survival in the racial struggle for existence have varied in the course of centuries, and with grave consequences for the life-history of the race and of its culture; and they are perhaps changing more substantially and rapidly in the immediate present than at any previous time within the historical period. So that, for instance, the continued biological success of any given one of these stocks in the European racial mixture has within a moderate Period Of time shifted from the ground of fighting capacity, and even in a measure from the ground of climatic fitness, to that of spiritual fitness to survive under the conditions imposed by a new cultural situation, by a scheme of institutions that is insensibly but incessantly changing as it runs.9 These unremitting changes and adaptations that go forward in the scheme of institutions, legal and customary, unremittingly induce new habits of work and of thought in the community, and so they continually instill new principles of conduct; with the outcome that the same range of instinctive dispositions innate in the population will work out to a different effect as regards the demands of race survival. To all appearance, what counts first in this connection toward the selective survival of the several European racial stocks is their relative fitness to meet the material requirements of life, - their economic fitness to live under the new cultural limitations and with the new training which this altered cultural situation gives. But the fortunes of the Western civilisation as a cultural scheme, apart from the biological survival or success of any given racial constituent in the Western peoples, is likewise bound up with the viability of European mankind under these institutional changes, and dependent on the spiritual fitness of inherited human nature successfully and enduringly to carry on the altered scheme of life so imposed on these peoples by the growth of their own culture. Such limitations imposed on cultural growth by native proclivities ill suited to civilised life are sufficiently visible in several directions and in all the nations of Christendom.
What is known of heredity goes to say that the various racial types of man are stable; so that during the life-history of any given racial stock, it is held, no heritable modification of its typical make-up, whether spiritual or physical, is to be looked for. The typical human endowment of instincts, as well as the typical make-up of the race in the physical respect, has according to this current view been transmitted intact from the beginning of humanity, - that is to say from whatever point in the mutational development of the race it is seen fit to date humanity, - except so far as subsequent mutations have given rise to new racial stocks, to and by which this human endowment of native proclivities has been transmitted in a typically modified form. On the other hand the habitual elements of human life change unremittingly and cumulatively, resulting in a continued proliferous growth of institutions. Changes in the institutional structure are continually taking place in response to the altered discipline of life under changing cultural conditions, but human nature remains specifically the same.
The ways and means, material and immaterial, by which the native proclivities work out their ends, therefore, are forever in process of change, being conditioned by the changes cumulatively going forward in the institutional fabric of habitual elements that governs the scheme of life.
But there is no warrant for assuming that each or any of these successive changes in the scheme of institutions affords successively readier, surer or more facile ways and means for the instinctive proclivities to work out their ends, or that the phase of habituation in force at any given point in this sequence of change is more suitable to the untroubled functioning of these instincts than any phase that has gone before. Indeed, the presumption is the other way. On grounds of selective survival it is reasonably to be presumed that any given racial type that has endured the test of selective elimination, including the complement of instinctive dispositions by virtue of which it has endured the test, will on its first emergence have been passably suited to the circumstances, material and cultural, under which the type emerged as a mutant and made good its survival; and in so far as the subsequent growth of institutions has altered the available scope and method of instinctive action it is therefore to be presumed that any such subsequent change in the scheme of institutions will in some degree hinder or divert the free play of its instinctive proclivities and will thereby hinder the direct and unsophisticated working-out of the instinctive dispositions native to this given racial type.
What is known of the earlier phases of culture in the life-history of the existing races and peoples goes to say that the initial phase in the life of any given racial type, the phase of culture which prevailed in its environment when it emerged, and under which the stock first proved its fitness to survive, was presumably some form of savagery. Therefore the fitness of any given type of human nature for life after the manner and under the conditions imposed by any later phase in the growth of culture is a matter of less and less secure presumption the farther the sequence of institutional change has departed from that form of savagery which marked the initial stage in the life-history of the given racial stock. Also, presumably, though by no means assuredly, the younger stocks, those which have emerged from later mutations of type, have therefore initially fallen into and made good their survival under the conditions of a relatively advanced phase of savagery, - these younger races should therefore conform with greater facility and better effect to the requirements imposed by a still farther advance in that cumulative complication of institutions and intricacy of ways and means that is involved in cultural growth. The older or more primitive stocks, those which arose out of earlier mutations of type and made good their survival under a more elementary scheme of savage culture, are presumably less capable of adaptation to an advanced cultural scheme.
But at the same time it is on the same grounds to be expected that in all races and peoples there should always persist an ineradicable sentimental disposition to take back to something like that scheme of savagery for which their particular type of human nature once proved its fitness during the initial phase of its life-history. This seems to be what is commonly intended in the cry, “Back to Nature!” The older known racial stocks, the offspring of earlier mutational departures from the initially generic human type, will have been selectively adapted to more archaic forms of savagery, and these show an appreciably more refractory penchant for elementary savage modes of life, and conform to the demands and opportunities of a “higher” civilisation only with a relatively slight facility, amounting in extreme cases to a practical unfitness for civilised life. Hence the “White Man’s burden” and the many perplexities of the missionaries.
Under the Mendelian theories of heredity some qualification of these broad generalisations is called for. As has already been noted above, the peoples of Europe, each and several, are hybrid mixtures made up of several racial stocks. The like is true in some degree of most of the peoples outside of Europe; particularly of the more important and better known nationalities.
These various peoples show more or less distinct and recognisable national types of physique - or perhaps rather of physiognomy - and temperament, and the lines of differentiation between these national types incontinently traverse the lines that divide the racial stocks. At the same time these national types have some degree of permanence; so much so that they are colloquially spoken of as types of race. While no modern anthropologist would confuse nationality with race, it is not to be overlooked that these national hybrid types are frequently so marked and characteristic as to simulate racial characters and perplex the student of race who is intent on identifying the racial stocks out of which any one of these hybrid populations has been compounded. Presumably these national and local types of physiognomy and temperament are to be rated as hybrid types that have been fixed by selective breeding, and for an explanation of this phenomenon recourse is to be taken to the latterday theories of heredity.
To any student familiar with the simpler phenomena of hybridism it will be evident that under the Mendelian rules of hybridisation the number of biologically successful - viable - hybrid forms arising from any cross between two or more forms may diverge very widely from one another and from either of the parent types. The variation must be extreme both in the number of hybrid types so constructed and in the range over which the variation extends, - much greater in both respects than the range of fluctuating (non-typical) variations obtainable under any circumstances in a pure-bred race, particularly in the remoter filial generations. It is also well known, by experiment, that by selective breeding from among such hybrid forms it is possible to construct a composite type that will breed true in respect of the characters upon which the selection is directed, and that such a “pure line” may be maintained indefinitely, in spite of its hybrid origin, so long as it is not crossed back on one or other of the parent stocks, or on a hybrid stock that is not pure-bred in respect of the selected characters.
So, if the conditions of life in any community consistently favour a given type of hybrid, whether the favouring conditions are of a cultural or of a material nature, something of a selective trend will take effect in such a community and set toward a hybrid type which shall meet these conditions.
The result will be the establishment of a composite pure line showing the advantageous traits of physique and temperament, combined with a varying complement of other characters that have no such selective value.
Traits that have no selective value in the given case will occur with fortuitous freedom, combining in unconstrained diversity with the selectively decisive traits, and so will mark the hybrid derivation of this provisionally established composite pure line. With continued intercrossing within itself any given population of such hybrid origin as the European peoples, would tend cumulatively to breed true to such a selectively favourable hybrid type, rather than to any one of the ultimate racial types represented by the parent stocks out of which the hybrid population is ultimately made up. So would emerge a national or local type, which would show the selectively decisive traits with a great degree of consistency but would vary indefinitely in respect of the selectively idle traits comprised in the composite heredity of the population. Such a composite pure line would be provisionally stable only; it should break down when crossed back on either of the parent stocks. This “provisionally stable composite pure line” should disappear when crossed on pure-bred individuals of one or other of the parent stocks from which it is drawn, - pure-bred in respect of the allelomorphic characters which give the hybrid type its typical traits.
But whatever the degree of stability possessed by these hybrid national or local types, the outcome for the present purpose is much the same; the hybrid populations afford a greater scope and range of variation in their human nature than could be had within the limits of any pure-bred race.
Yet, for all the multifarious diversity of racial and national types, early and late, and for all the wide divergence of hybrid variants, there is no difficulty about recognising a generical human type of spiritual endowment, just as the zoologists have no difficulty in referring the various races of mankind to a single species on the ground of their physical characters. The distribution of emphasis among the several instinctive dispositions may vary appreciably from one race to another, but the complement of instincts native to the several races is after all of much the same kind, comprising substantially the same ends. Taken simply in their first incidence, the racial variations of human nature are commonly not considerable; but a slight bias of this kind, distinctive of any given race, may come to have decisive weight when it works out cumulatively through a system of institutions, for such a system embodies the cumulative sophistications of untold generations during which the life of the community has been dominated by the same slight bias.10 Racial differences in respect of these hereditary spiritual traits count for much in the outcome, because in the last resort any race is at the mercy of its instincts. In the course of cultural growth most of those civilisations or peoples that have had a long history have from time to time been brought up against an imperative call to revise their scheme of institutions in the light of their native instincts, on pain of collapse or decay; and they have chosen variously, and for the most part blindly, to live or not to live, according as their instinctive bias has driven them. In the cases where it has happened that those instincts which make directly for the material welfare of the community, such as the parental bent and the sense of workmanship, have been present in such potent force, or where the institutional elements at variance with the continued life-interests of the community or the civilisation in question have been in a sufficiently infirm state, there the bonds of custom, prescription, principles, precedent, have been broken - or loosened or shifted so as to let the current of life and cultural growth go on, with or without substantial retardation. But history records more frequent and more spectacular instances of the triumph of imbecile institutions over life and culture than of peoples who have by force of instinctive insight saved themselves alive out of a desperately precarious institutional situation, such, for instance, as now faces the peoples of Christendom.
Chief among those instinctive dispositions that conduce directly to the material well-being of the race, and therefore to its biological success, is perhaps the instinctive bias here spoken of as the sense of workmanship.
The only other instinctive factor of human nature that could with any likelihood dispute this primacy would be the parental bent. Indeed, the two have much in common. They spend themselves on much the same concrete objective ends, and the mutual furtherance of each by the other is indeed so broad and intimate as often to leave it a matter of extreme difficulty to draw a line between them. Any discussion of either, therefore, must unavoidably draw the other into the inquiry to a greater or less extent, and a characterisa-tion of the one will involve some dealing with the other.
As the expression is here understood, the “Parental Bent” is an instinctive disposition of much larger scope than a mere proclivity to the achievement of children.11 This latter is doubtless to be taken as a large and perhaps as a primary element in the practical working of the parental solicitude; although, even so, it is in no degree to be confused with the quasi-tropismatic impulse to the procreation of offspring. The parental solicitude in mankind has a much wider bearing than simply the welfare of one’s own children. This wider bearing is particularly evident in those lower cultures where the scheme of consanguinity and inheritance is not drawn on the same close family lines as among civilised peoples, but it is also to be seen in good vigour in any civilised community. So, for instance, what the phrase-makers have called “race-suicide” meets the instinctive and unsolicited reprobation of all men, even of those who would not conceivably go the length of contributing in their own person to the incoming generation. So also, virtually all thoughtful persons, - that is to say all persons who hold an opinion in these premises, - will agree that it is a despicably inhuman thing for the current generation wilfully to make the way of life harder for the next generation, whether through neglect of due provision for their subsistence and proper training or through wasting their heritage of resources and opportunity by improvident greed and indolence. Providence is a virtue only so far as its aim is provision for posterity.
It is difficult or impossible to say how far the current solicitude for the welfare of the race at large is to be credited to the parental bent, but it is beyond question that this instinctive disposition has a large part in the sentimental concern entertained by nearly all persons for the life and comfort of the community at large, and particularly for the community’s future welfare. Doubtless this parental bent in its wider bearing greatly reënforces that sentimental approval of economy and efficiency for the common good and disapproval of wasteful and useless living that prevails so generally throughout both the highest and the lowest cultures, unless it should rather be said that this animus for economy and efficiency is a simple expression of the parental disposition itself. It might on the other hand be maintained that such an animus of economy is an essential function of the instinct of workmanship, which would then be held to be strongly sustained at this point by a parental solicitude for the common good.
In making use of the expression, “instinct of workmanship” or “sense of workmanship,” it is not here intended to assume or to argue that the proclivity so designated is in the psychological respect a simple or irreducible element; still less, of course, is there any intention to allege that it is to be traced back in the physiological respect to some one isolable tropismatic sensibility or some single enzymotic or visceral stimulus. All that is matter for the attention of those whom it may concern. The expression may as well be taken to signify a concurrence of several instinctive aptitudes, each of which might or might not prove simple or irreducible when subjected to psychological or physiological analysis. For the present inquiry it is enough to note that in human behaviour this disposition is effective in such consistent, ubiquitous and resilient fashion that students of human culture will have to count with it as one of the integral hereditary traits of mankind.12 As has already appeared, neither this nor any other instinctive disposition works out its functional content in isolation from the instinctive endowment at large.
The instincts, all and several, though perhaps in varying degrees, are so intimately engaged in a play of give and take that the work of any one has its consequences for all the rest, though presumably not for all equally. It is this endless13 complication and contamination of instinctive elements in human conduct, taken in conjunction with the pervading and cumulative effects of habit in this domain, that makes most of the difficulty and much of the interest attaching to this line of inquiry.
There are few lines of instinctive proclivity that are not crossed and coloured by some ramification of the instinct of workmanship. No doubt, response to the direct call of such half-tropismatic, half-instinctive impulses as hunger, anger, or the promptings of sex, is little if at all troubled with any sentimental suffusion of workmanship; but in the more complex and deliberate activities, particularly where habit exerts an appreciable effect, the impulse and sentiment of workmanship comes in for a large share in the outcome. So much so, indeed, that, for instance, in the arts, where the sense of beauty is the prime mover, habitual attention to technique will often put the original, and only ostensible, motive in the background. So, again, in the life of religious faith and observance it may happen now and again that theological niceties and ritual elaboration will successfully, and in great measure satisfactorily, substitute themselves for spiritual communion; while in the courts of law a tenacious following out of legal technicalities will not infrequently defeat the ends of justice.
As the expression is here understood, all instinctive action is intelligent in some degree; though the degree in which intelligence is engaged may vary widely from one instinctive disposition to another, and it may even fall into an extremely automatic shape in the case of some of the simpler instincts, whose functional content is of a patently physiological character. Such approach to automatism is even more evident in some of the lower animals, where, as for instance in the case of some insects, the response to the appropriate stimuli is so far uniform and mechanically determinate as to leave it doubtful whether the behaviour of the animal might not best be construed as tropismatic action simply.14 Such tropismatic directness of instinctive response is less characteristic of man even in the case of the simpler instinctive proclivities; and the indirection which so characterises instinctive action in general, and the higher instincts of man in particular, and which marks off the instinctive dispositions from the tropisms, is the indirection of intelligence. It enters more largely in the discharge of some proclivities than of others; but all instinctive action is intelligent in some degree.
This is what marks it off from the tropisms and takes it out of the category of automatism.15
Hence all instinctive action is teleological. It involves holding to a purpose. It aims to achieve some end and involves some degree of intelligent faculty to compass the instinctively given purpose, under surveillance of the instinctive proclivity that prompts the action. And it is in this surveillance and direction of the intellectual processes to the appointed end that the instinctive dispositions control and condition human conduct; and in this work of direction the several instinctive proclivities may come to conflict and offset, or to concur and reënforce one another’s action.
The position of the instinct of workmanship in this complex of teleological activities is somewhat peculiar, in that its functional content is serviceability for the ends of life, whatever these ends may be; whereas these ends to be subserved are, at least in the main, appointed and made worth while by the various other instinctive dispositions. So that this instinct may in some sense be said to be auxiliary to all the rest, to be concerned with the ways and means of life rather than with any one given ulterior end. It has essentially to do with proximate rather than ulterior ends. Yet workmanship is none the less an object of attention and sentiment in its own right. Efficient use of the means at hand and adequate management of the resources available for the purposes of life is itself an end of endeavour, and accomplishment of this kind is a source of gratification.
All instinctive action is intelligent and teleological. The generality of instinctive dispositions prompt simply to the direct and unambiguous attainment of their specific ends, and in his dealings under their immediate guidance the agent goes as directly as may be to the end sought, - he is occupied with the objective end,,, not with the choice of means to the end sought; whereas under the impulse of workmanship the agent’s interest and endeavour are taken up with the contriving of ways and means to the end sought.
The point of contrast may be unfamiliar, and an illustration may be pertinent. So, in the instinct of pugnacity and its attendant sentiment of anger16 the primary impulse is doubtless to a direct frontal attack, assault and battery pure and simple; and the more highly charged the agent is with the combative impulse, and the higher the pitch of animation to which he has been wrought up, the less is he inclined or able to take thought of how he may shrewdly bring mechanical devices to bear on the object of his sentiment and compass his end with the largest result per unit of force expended. It is only the well-trained fighter that will take without reflection to workmanlike ways and means at such a juncture; and in case of extreme exasperation and urgency even such a one, it is said, may forget his workmanship in the premises and throw himself into the middle of things instead of resorting to the indirections and leverages to which his workmanlike training in the art of fighting has habituated him. So, again, the immediate prompt-ings of the parental bent urge to direct personal intervention and service in behalf of the object of solicitude. In persons, highly gifted in this respect the impulse asserts itself to succor the helpless with one’s own hands, to do for them in one’s own person not what might on reflection approve itself as the most expedient line of conduct in the premises, but what will throw the agent most personally into action in the case. Notoriously, it is easier to move well-meaning people to unreflecting charity on an immediate and concrete appeal than it is to secure a sagacious, well sustained and well organised concert of endeavour for the amelioration of the lot of the unfortunate. Indeed, refinements of workmanlike calculation of causes and effects in such a case are instinctively felt to be out of touch with the spirit of the thing. They are distasteful; not only are they not part and parcel of the functional content of the generous impulse, but an undue injection of these elements of workmanship into the case may even induce a revulsion of feeling and defeat its own intention.
The instinct of workmanship, on the other hand, occupies the interest with practical expedients, ways and means, devices and contrivances of efficiency and economy, proficiency, creative work and technological mastery of facts. Much of the functional content of the instinct of workmanship is a proclivity for taking pains. The best or most finished outcome of this disposition is not had under stress of great excitement or under extreme urgency from any of the instinctive propensities with which its work is associated or whose ends it serves. It shows at its best, both in the individual workman’s technological efficiency and in the growth of technological proficiency and insight in the community at large, under circumstances of moderate exigence, where there is work in hand and more of it in sight, since it is initially a disposition to do the next thing and do it as well as may be; whereas when interest falls off unduly through failure of provocation from the instinctive dispositions that afford an end to which to work, the stimulus to workmanship is likely to fail, and the outcome is as likely to be an endless fabrication of meaningless details and much ado about nothing. On the other hand, in seasons of great stress, when the call to any one or more of the instinctive lines of conduct is urgent beyond measure, there is likely to result a crudity of technique and presently a loss of proficiency and technological mastery.
It is, further, pertinent to note in this connection that the instinct of workmanship will commonly not run to passionate excesses; that it does not, under pressure, tenaciously hold its place as a main interest in competition with the other, more elemental instinctive proclivities; but that it rather yields ground somewhat readily, suffers repression and falls into abeyance, only to reassert itself when the pressure of other, urgent interests is relieved. What was said above as to the paramount significance of the instinct of workmanship for the life of the race will of course suffer no abatement in so recognising its characteristically temperate urgency. The grave importance that attaches to it is a matter of its ubiquitous subservience to the ends of life, and not a matter of vehemence.
The sense of workmanship is also peculiarly subject to bias. It does not commonly, or normally, work to an independent, creative end of its own, but is rather con-cerned with the ways and means whereby instinctively given purposes are to be accomplished. According, therefore, as one or another of the instinctive dispositions is predominant in the community’s scheme of life or in the individual’s everyday interest, the habitual trend of the sense of workmanship will be bent to one or another line of proficiency and technological mastery. By cumulative habituation a bias of this character may come to have very substantial consequences for the range and scope of technological knowledge, the state of the industrial arts, and for the rate and direction of growth in workmanlike ideals.
Changes are going forward constantly and incontinently in the institutional apparatus, the habitual scheme of rules and principles that regulate the community’s life, and not least in the technological ways and means by which the life of the race and its state of culture are maintained; but changes come rarely - in effect not at all - in the endowment of instincts whereby mankind is enabled to employ these means and to live under the institutions which its habits of life have cumulatively created. In the case of hybrid populations, such as the peoples of Christendom, some appreciable adaptation of this spiritual endowment to meet the changing requirements, of civilisation may be counted on, through the establishment of composite pure lines of a hybrid type more nearly answering to the later phases of culture than any one of the original racial types out of which the hybrid population is made up. But in so slow-breeding a species as man, and with changes in the conditions of life going forward at a visibly rapid pace, the chance of an adequate adaptation of hybrid human nature to new conditions seems doubtful at the best. It is also to be noted that the vague character of many of the human instincts, and their consequent pliability under habituation, affords an appreciable margin of adaptation within which human nature may adjust itself to new conditions of life. But after all has been said it remains true that the margin within which the instinctive nature of the race can be effectively adapted to changing circumstances is relatively narrow - narrow as contrasted with the range of variation in institutions - and the limits of such adaptation are somewhat rigid. As the matter stands, the race is required to meet changing conditions of life to which its relatively unchanging endowment of instincts is presumably not wholly adapted, and to meet these conditions by the use of technological ways and means widely different from those that were at the disposal of the race from the outset. In the initial phases of the life-history of the race, or of any given racial stock, the exigencies to which its spiritual (instinctive) nature was selectively required to conform were those of the savage culture, as has been indicated above, - presumably in all cases a somewhat “low” or elementary form of savagery.
This savage mode of life, which was, and is, in a sense, native to man, would be characterised by a considerable group solidarity within a relatively small group, living very near the soil, and unremittingly dependent for their daily life on the workmanlike efficiency of all the members of the group. The prime requisite for survival under these conditions would be a propensity unselfishly and impersonally to make the most of the material means at hand and a penchant for turning all resources of knowledge and material to account to sustain the life of the group.
At the outset, therefore, as it first comes into the life-history of any one or all of the racial stocks with which modern inquiry concerns itself, this instinctive disposition will have borne directly on workmanlike efficiency in the simple and obvious sense of the word. By virtue of the stability of the racial type, such is still its character, primarily and substantially, apart from its sophistication by habit and tradition. The instinct of workmanship brought the life of mankind from the brute to the human plane, and in all the later growth of culture it has never ceased to pervade the works of man. But the extensive complication of circumstances and the altered outlook of succeeding generations, brought on by the growth of institutions and the accumulation of knowledge, have led to an extension of its scope and of its canons and logic to activities and conjunctures that have little traceable bearing on the means of subsistence.
Chapter II. Contamination of Instincts in Primitive Technology
All instinctive behaviour is subject to development and hence to modification by habit.17
