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but that he has observed in the thought of numberless people about him, rendering their action fragmentary, wasteful in the gross, and ineffective in the net result, the need for some general principle, some leading idea, some standard, sufficiently comprehensive to be of real guiding value in social and political matters, in many doubtful issues of private conduct, and throughout the business of dealing with one’s fellow-men. No doubt there are many who do not feel such a need at all, and with these we may part company forthwith; there are, for example, those who profess the artistic temperament and follow the impulse of the moment, and those who consult an inner light in some entirely mystical manner. But neither of these I believe is the most abundant type in the English-speaking communities. My impression is that with most of the minds I have been able to examine with any thoroughness, the attempt to systematize one’s private and public conduct alike, and to reduce it to spacious general rules, to attempt, if not to succeed, in making it coherent, consistent, and uniformly directed, is an almost instinctive proceeding.

      There is an objection I may anticipate at this point. If I am to leave this statement unqualified, it would certainly be objected that such a need is no more nor less than the need of religion, that a properly formulated religion does supply a trustworthy guide at every fork and labyrinth in life. By my allusion to the failure of old formulae and methods to satisfy now, I am afraid many people will choose to understand that I refer to what is often spoken of as the conflict of religion and science, and that I intend to propound some contribution to the conflict. I will at any rate anticipate that objection here, in order to mark out my boundaries with greater precision.

      Taken in its completeness, I submit that it is a greater claim than almost any religion can justifiably make, to satisfy the need I have stated. No religion prescribes rules that can be immediately applied to every eventuality. Between the general rules laid down and the particular instance there is always a wide gap, into which doubts and alternatives enter and the private judgment has play. No doubt upon certain defined issues of every-day life some religions are absolutely explicit; the Mahomedan religion, for example, is very uncompromising upon the use of wine, and the law of the Ten Commandments completely prohibits the making of graven images, and almost all the great variety of creeds professed among us English-speaking peoples prescribe certain general definitions of what is righteous and what constitutes sin. But upon a thousand questions of great public importance, on the question of forms of government, of social and educational necessities, of one’s course and attitude towards such great facts as the press, trusts, housing, and the like, religion, as it is generally understood, gives by itself no conclusive light. It may, no doubt, give a directing light in some cases, but not a conclusive light. It leaves us inconsistent and uncertain amidst these unavoidable problems. Yet upon these questions most people feel that something more is needed than the mood of the moment or the spin of a coin. Religious conviction may help us, it may stimulate us to press for clearer light upon these matters, but it certainly does not give us any decisions.

      It is possible to be either intensely religious or utterly indifferent to religious matters and yet care nothing for these things. One may be a Pietist to whom the world is a fleeting show of no importance whatever, or one may say, “Let us eat, drink, and be merry, for to-morrow we die”: the net result in regard to my need is the same. These questions appear to be on a different plane from religion and religious discussion; they look outward, while essentially religion looks inward to the soul, and, given the necessary temperament, it is possible to approach them in an unbiassed manner from almost any starting-point of religious profession. One man may believe in the immortality of the soul and another may not; one man may be a Swedenborgian, another a Roman Catholic, another a Calvinistic Methodist, another an English High Churchman, another a Positivist, or a Parsee, or a Jew; the fact remains that they must go about doing all sorts of things in common every day. They may derive their ultimate motives and sanctions from the most various sources, they may worship in the most contrasted temples and yet meet unanimously in the market-place with a desire to shape their general activities to the form of a “public spirited” life, and when at last the life of every day is summed up, “to leave the world better than they found it.” And it is from that most excellent expression I would start, or rather from a sort of amplified restatement of that expression – outside the province of religious discussion altogether.

      A man who will build on that expression as his foundation in political and social matters, has at least the possibility of agreement in the scheme of action these papers will unfold. For though we theorize it is at action that our speculations will aim. They will take the shape of an organized political and social doctrine. It will be convenient to give this doctrine a name, and for reasons that will be clear enough to those who have read my book Anticipations this doctrine will be spoken of throughout as “New Republicanism,” the doctrine of the New Republic.

      The central conception of this New Republicanism as it has shaped itself in my mind, lies in attaching pre-eminent importance to certain aspects of human life, and in subordinating systematically and always, all other considerations to these cardinal aspects. It begins with a way of looking at life. It insists upon that way, it will regard no human concern at all except in that way. And the way, putting the thing as compactly as possible, is to reject and set aside all abstract, refined, and intellectualized ideas as starting propositions, such ideas as Right, Liberty, Happiness, Duty or Beauty, and to hold fast to the assertion of the fundamental nature of life as a tissue and succession of births. These other things may be important, they may be profoundly important, but they are not primary. We cannot build upon any one of them and get a structure that will comprehend all the aspects of life.

      For the great majority of mankind at least it can be held that life resolves itself quite simply and obviously into three cardinal phases. There is a period of youth and preparation, a great insurgence of emotion and enterprise centering about the passion of Love, and a third period in which, arising amidst the warmth and stir of the second, interweaving indeed with the second, the care and love of offspring becomes the central interest in life. In the babble of the grandchildren, with all the sons and daughters grown and secure, the typical life of humanity ebbs and ends. Looked at thus with a primary regard to its broadest aspect, life is seen as essentially a matter of reproduction; first a growth and training to that end, then commonly mating and actual physical reproduction, and finally the consummation of these things in parental nurture and education. Love, Home and Children, these are the heart-words of life. Not only is the general outline of the normal healthy human life reproductive, but a vast proportion of the infinitely complex and interwoven interests that fill that outline with incessant interest can be shown by a careful analysis to be more or less directly reproductive also. The toil of a man’s daily work is rarely for himself alone, it goes to feed, to clothe, to educate those cardinal consequences of his being, his children; he builds for them, he plants for them, he plans for them, his social intercourse, his political interests, whatever his immediate motives, tend finally to secure their welfare. Even more obviously is this the case with his wife. Even in rest and recreation life still manifests its quality; the books the ordinary man reads turn enormously on love-making, his theatre has scarcely ever a play that has not primarily a strong love interest, his art rises to its most consummate triumphs in Venus and Madonna, and his music is saturated in love suggestions. Not only is this so with the right and proper life, but the greater portion of those acts we call vice draw their stimulus and pleasure from the impulses that subserve this sustaining fact of our being, and they are vicious only because they evade or spoil their proper end. This is really no new discovery at all, only the stripping bare of it is new. In nearly every religious and moral system in the world indeed, the predominant mass of the exposition of sin and saving virtue positively or negatively centres upon birth. Positively in the enormous stresses, the sacramental values which are concentrated upon marriage and the initial circumstances of being, and negatively in a thousand significant repudiations. Even when the devotee most strenuously renounces this world and all its works, when St. Anthony flees into the desert or the pious Durtal wrestles in his cell, when the pale nun prays in vigil and the hermit mounts his pillar, it is Celibacy, that great denial of life, that sings through all their struggle, it is this business of births as the central fact of life they still have most in mind.

      This is not human life merely, it is all life. This living world, as the New Republican will see it, is no more than a great birth-place, an incessant renewal, an undying fresh beginning

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