LITMIR.BIZ

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but I emphatically disbelieve in it as regards general discussion of political, social, and industrial matters. What we need is to turn out of our colleges young men with ardent convictions on the side of the right; not young men who can make a good argument for either right or wrong as their interest bids them. The present method of carrying on debates on such subjects as "Our Colonial Policy," or "The Need of a Navy," or "The Proper Position of the Courts in Constitutional Questions," encourages precisely the wrong attitude among those who take part in them. There is no effort to instill sincerity and intensity of conviction. On the contrary, the net result is to make the contestants feel that their convictions have nothing to do with their arguments. I am sorry I did not study elocution in college; but I am exceedingly glad that I did not take part in the type of debate in which stress is laid, not upon getting a speaker to think rightly, but on getting him to talk glibly on the side to which he is assigned, without regard either to what his convictions are or to what they ought to be.

      I was a reasonably good student in college, standing just within the first tenth of my class, if I remember rightly; although I am not sure whether this means the tenth of the whole number that entered or of those that graduated. I was given a Phi Beta Kappa "key." My chief interests were scientific. When I entered college, I was devoted to out-of-doors natural history, and my ambition was to be a scientific man of the Audubon, or Wilson, or Baird, or Coues type—a man like Hart Merriam, or Frank Chapman, or Hornaday, to-day. My father had from the earliest days instilled into me the knowledge that I was to work and to make my own way in the world, and I had always supposed that this meant that I must enter business. But in my freshman year (he died when I was a sophomore) he told me that if I wished to become a scientific man I could do so. He explained that I must be sure that I really intensely desired to do scientific work, because if I went into it I must make it a serious career; that he had made enough money to enable me to take up such a career and do non-remunerative work of value if I intended to do the very best work there was in me; but that I must not dream of taking it up as a dilettante. He also gave me a piece of advice that I have always remembered, namely, that, if I was not going to earn money, I must even things up by not spending it. As he expressed it, I had to keep the fraction constant, and if I was not able to increase the numerator, then I must reduce the denominator. In other words, if I went into a scientific career, I must definitely abandon all thought of the enjoyment that could accompany a money-making career, and must find my pleasures elsewhere.

      After this conversation I fully intended to make science my life-work. I did not, for the simple reason that at that time Harvard, and I suppose our other colleges, utterly ignored the possibilities of the faunal naturalist, the outdoor naturalist and observer of nature. They treated biology as purely a science of the laboratory and the microscope, a science whose adherents were to spend their time in the study of minute forms of marine life, or else in section-cutting and the study of the tissues of the higher organisms under the microscope. This attitude was, no doubt, in part due to the fact that in most colleges then there was a not always intelligent copying of what was done in the great German universities. The sound revolt against superficiality of study had been carried to an extreme; thoroughness in minutiae as the only end of study had been erected into a fetish. There was a total failure to understand the great variety of kinds of work that could be done by naturalists, including what could be done by outdoor naturalists—the kind of work which Hart Merriam and his assistants in the Biological Survey have carried to such a high degree of perfection as regards North American mammals. In the entirely proper desire to be thorough and to avoid slipshod methods, the tendency was to treat as not serious, as unscientific, any kind of work that was not carried on with laborious minuteness in the laboratory. My taste was specialized in a totally different direction, and I had no more desire or ability to be a microscopist and section-cutter than to be a mathematician. Accordingly I abandoned all thought of becoming a scientist. Doubtless this meant that I really did not have the intense devotion to science which I thought I had; for, if I had possessed such devotion, I would have carved out a career for myself somehow without regard to discouragements.

      As regards political economy, I was of course while in college taught the laissez-faire doctrines—one of them being free trade—then accepted as canonical. Most American boys of my age were taught both by their surroundings and by their studies certain principles which were very valuable from the standpoint of National interest, and certain others which were very much the reverse. The political economists were not especially to blame for this; it was the general attitude of the writers who wrote for us of that generation. Take my beloved Our Young Folks, the magazine of which I have already spoken, and which taught me much more than any of my text-books. Everything in this magazine instilled the individual virtues, and the necessity of character as the chief factor in any man's success—a teaching in which I now believe as sincerely as ever, for all the laws that the wit of man can devise will never make a man a worthy citizen unless he has within himself the right stuff, unless he has self-reliance, energy, courage, the power of insisting on his own rights and the sympathy that makes him regardful of the rights of others. All this individual morality I was taught by the books I read at home and the books I studied at Harvard. But there was almost no teaching of the need for collective action, and of the fact that in addition to, not as a substitute for, individual responsibility, there is a collective responsibility. Books such as Herbert Croly's "Promise of American Life" and Walter E. Weyl's "New Democracy" would generally at that time have been treated either as unintelligible or else as pure heresy.

      The teaching which I received was genuinely democratic in one way. It was not so democratic in another. I grew into manhood thoroughly imbued with the feeling that a man must be respected for what he made of himself. But I had also, consciously or unconsciously, been taught that socially and industrially pretty much the whole duty of the man lay in thus making the best of himself; that he should be honest in his dealings with others and charitable in the old-fashioned way to the unfortunate; but that it was no part of his business to join with others in trying to make things better for the many by curbing the abnormal and excessive development of individualism in a few. Now I do not mean that this training was by any means all bad. On the contrary, the insistence upon individual responsibility was, and is, and always will be, a prime necessity. Teaching of the kind I absorbed from both my text-books and my surroundings is a healthy anti-scorbutic to the sentimentality which by complacently excusing the individual for all his shortcomings would finally hopelessly weaken the spring of moral purpose. It also keeps alive that virile vigor for the lack of which in the average individual no possible perfection of law or of community action can ever atone. But such teaching, if not corrected by other teaching, means acquiescence in a riot of lawless business individualism which would be quite as destructive to real civilization as the lawless military individualism of the Dark Ages. I left college and entered the big world owing more than I can express to the training I had received, especially in my own home; but with much else also to learn if I were to become really fitted to do my part in the work that lay ahead for the generation of Americans to which I belonged.

      Chapter II.

       The Vigor of Life

       Table of Contents

      Looking back, a man really has a more objective feeling about himself as a child than he has about his father or mother. He feels as if that child were not the present he, individually, but an ancestor; just as much an ancestor as either of his parents. The saying that the child is the father to the man may be taken in a sense almost the reverse of that usually given to it. The child is father to the man in the sense that his individuality is separate from the individuality of the grown-up into which he turns. This is perhaps one reason why a man can speak of his childhood and early youth with a sense of detachment.

      Having been a sickly boy, with no natural bodily prowess, and having lived much at home, I was at first quite unable to hold my own when thrown into contact with other boys of rougher antecedents. I was nervous and timid. Yet from reading of the people I admired—ranging from the soldiers of Valley Forge, and Morgan's riflemen, to the heroes of my favorite stories—and from hearing of the feats performed by my Southern forefathers and kinsfolk, and from knowing my father, I felt a great admiration for men who were fearless and who could hold their

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