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That evening, in the tiny Natural History Museum at Idaho Falls, we found ourselves talking to two people from a far remoter past—a fascinating couple straight out of a cave. Not one of your fancy Magdalenian caves with all that modernistic art work on the walls. No, no—a good old-fashioned, down-to-earth cave belonging to nice ordinary people three thousand generations before the invention of painting. These were Australopiths, whose reaction to the stuffed grizzly was a remark about sizzling steaks of bear meat; these were early Neanderthalers who could not see a fish or bird or four-footed beast without immediately dreaming of slaughter and a guzzle.
“Boy!” said the cave lady, as we stood with them before the solemn, clergyman-like head of an enormous moose. “Would he be good with onions!”
It was fortunate, I reflected, that we were so very thin, they so remarkably well fed and therefore, for the moment, so amiable.
(From Tomorrow and Tomorrow and Tomorrow)
Section III
History
Maine de Biran: The Philosopher in History
Systematic knowledge of historical trends and “waves of the future” is sought only by the intellectual few. But every individual lives here and now, and is more or less profoundly affected by the fact that now is not then, nor here somewhere else. What are, and what should be, the relations between the personal and the historical, the existential and the social? Our philosopher, Maine de Biran never posed this question in so many words; consequently we have to infer his answers from what he says in other contexts. What he seems to suggest, throughout the Journal Intime, is that the individual’s relation to history and society is normally that of victim to monster. This being so, every reasonable person should try, so far as he can, to escape from history—but into what? Into abstract thought and the i
The problem is so important that it deserves a more thorough examination than Biran chose to give it. Let us begin with an analogy drawn from inanimate matter. The laws of gases are concerned with the interdependence of volume, pressure and temperature. But the individual molecules of which the gas is composed have neither temperature nor pressure, but only kinetic energy and a tendency to random movement. In a word, the laws of single molecules are entirely different from the laws of the gases they constitute. Something of the same kind is true of individuals and societies. In groups consisting of large numbers of human individuals, certain regularities can be detected and certain sociological laws can be formulated. Because of the relatively small size of even the most considerable human groups, and because of the enormous differences, congenital and acquired, between individual and individual, these regularities have numerous exceptions and these sociological laws are rather inexact. But this is no reason for dismissing them. For, in the words of Edgar Zilser, from whose essay on “The Problems of Empiricism” I have borrowed this simile of molecules and gases, “no physicist or astronomer would disregard a regularity on the ground that it did not always hold.”
For our purposes the important thing about the sociological laws is not their inexactness but the fact that they are quite different from the psychological and physiological laws which govern the individual person. “If,” says Zilser, “we look for social regularities by means of empathy”—feeling ourselves into a situation by imagining what would be our own behavior in regard to it—“we may never find them, since ideas, wishes and actions might not appear in them at all.” In a word, changes in quantity, if sufficiently great, result in changes in kind. Between the individual and the social, the personal and the historical, there is a difference amounting to incommensurability. Nobody now reads Herbert Spencer’s Man Versus the State. And yet the conflict between what is good for a psycho-physical person and what is good for an organization wholly i
Maine de Biran’s temperament was such that, even when he found himself on the wi