Critiques and Addresses - Thomas Henry Huxley

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condition of an almost shapeless and structureless germ, to that in which it exhibits a highly complicated structure and a corresponding diversity of powers. Mr. Spencer says with great justice—

      [Footnote 1: "The Social Organism:" Essays. Second Series.]

      "That they gradually increase in mass; that they become, little by little, more complex; that, at the same time, their parts grow more mutually dependent; and that they continue to live and grow as wholes, while successive generations of their units appear and disappear—are broad peculiarities which bodies politic display, in common with all living bodies, and in which they and living bodies differ from everything else."

      In a very striking passage of this essay Mr. Spencer shows with what singular closeness a parallel between the development of a nervous system, which is the governing power of the body in the series of animal organisms, and that of government, in the series of social organisms, can be drawn:—

      "Strange as the assertion, will be thought," says Mr. Spencer, "our Houses of Parliament discharge in the social economy functions that are, in sundry respects, comparable to those discharged by the cerebral masses in a vertebrate animal. … The cerebrum co-ordinates the countless heterogeneous considerations which affect the present and future welfare of the individual as a whole; and the Legislature co-ordinates the countless heterogeneous considerations which affect the immediate and remote welfare of the whole community. We may describe the office of the brain as that of averaging the interests of life, physical, intellectual, moral, social; and a good brain is one in which the desires answering to their respective interests are so balanced, that the conduct they jointly dictate sacrifice none of them. Similarly we may describe the office of Parliament as that of averaging the interests of the various classes in a community; and a good Parliament is one in which the parties answering to these respective interests are so balanced, that their united legislation concedes to each class as much as consists with the claims of the rest."

      All this appears to be very just. But if the resemblances between the body physiological and the body politic are any indication, not only of what the latter is, and how it has become what it is, but of what it ought to be, and what it is tending to become, I cannot but think that the real force of the analogy is totally opposed to the negative view of State function.

      Suppose that, in accordance with this view, each muscle were to maintain that the nervous system had no right to interfere with its contraction, except to prevent it from hindering the contraction of another muscle; or each gland, that it had a right to secrete, so long as its secretion interfered with no other; suppose every separate cell left free to follow its own "interests," and laissez-faire lord of all, what would become of the body physiological?

      The fact is that the sovereign power of the body thinks for the physiological organism, acts for it, and rules the individual components with a rod of iron. Even the blood-corpuscles can't hold a public meeting without being accused of "congestion"—and the brain, like other despots whom we have known, calls out at once for the use of sharp steel against them. As in Hobbes's "Leviathan," the representative of the sovereign authority in the living organism, though he derives all his powers from the mass which he rules, is above the law. The questioning of his authority involves death, or that partial death which we call paralysis. Hence, if the analogy of the body politic with the body physiological counts for anything, it seems to me to be in favour of a much larger amount of governmental interference than exists at present, or than I, for one, at all desire to see. But, tempting as the opportunity is, I am not disposed to build up any argument in favour of my own case upon this analogy, curious, interesting, and in many respects close, as it is, for it takes no cognizance of certain profound and essential differences between the physiological and the political bodies.

      Much as the notion of a "social contract" has been ridiculed, it nevertheless seems to be clear enough, that all social organization whatever depends upon what is substantially a contract, whether expressed or implied, between the members of the society. No society ever was, or ever can be, really held together by force. It may seem a paradox to say that a slaveholder does not make his slaves work by force, but by agreement. And yet it is true. There is a contract between the two which, if it were written out, would run in these terms:—"I undertake to feed, clothe, house, and not to kill, flog, or otherwise maltreat you, Quashie, if you perform a certain amount of work." Quashie, seeing no better terms to be had, accepts the bargain, and goes to work accordingly. A highwayman who garottes me, and then clears out my pockets, robs me by force in the strict sense of the words; but if he puts a pistol to my head and demands my money or my life, and I, preferring the latter, hand over my purse, we have virtually made a contract, and I perform one of the terms of that contract. If, nevertheless, the highwayman subsequently shoots me, everybody will see that, in addition to the crimes of murder and theft, he has been guilty of a breach of contract.

      A despotic Government, therefore, though often a mere combination of slaveholding and highway robbery, nevertheless implies a contract between governor and governed, with voluntary submission on the part of the latter; and à fortiori, all other forms of government are in like case.

      Now a contract between any two men implies a restriction of the freedom of each in certain particulars. The highwayman gives up his freedom to shoot me, on condition of my giving up my freedom to do as I like with my money: I give up my freedom to kill Quashie, on condition of Quashie's giving up his freedom to be idle. And the essence and foundation of every social organization, whether simple or complex, is the fact that each member of the society voluntarily renounces his freedom in certain directions, in return for the advantages which he expects from association with the other members of that society. Nor are constitutions, laws, or manners, in ultimate analysis, anything but so many expressed or implied contracts between the members of a society to do this, or abstain from that.

      It appears to me that this feature constitutes the difference between the social and the physiological organism. Among the higher physiological organisms, there is none which is developed by the conjunction of a number of primitively independent existences into a complex whole. The process of social organization appears to be comparable, not so much to the process of organic development, as to the synthesis of the chemist, by which independent elements are gradually built up into complex aggregations—in which each element retains an independent individuality, though held in subordination to the whole. The atoms of carbon and hydrogen, oxygen, nitrogen, which enter into a complex molecule, do not lose the powers originally inherent in them, when they unite to form that molecule, the properties of which express those forces of the whole aggregation which are not neutralized and balanced by one another. Each atom has given up something, in order that the atomic society, or molecule, may subsist. And as soon as any one or more of the atoms thus associated resumes the freedom which it has renounced, and follows some external attraction, the molecule is broken up, and all the peculiar properties which depended upon its constitution vanish.

      Every society, great or small, resembles such a complex molecule, in which the atoms are represented by men, possessed of all those multifarious attractions and repulsions which are manifested in their desires and volitions, the unlimited power of satisfying which, we call freedom. The social molecule exists in virtue of the renunciation of more or less of this freedom by every individual. It is decomposed, when the attraction of desire leads to the resumption of that freedom, the suppression of which is essential to the existence of the social molecule. And the great problem of that social chemistry we call politics, is to discover what desires of mankind may be gratified, and what must be suppressed, if the highly complex compound, society, is to avoid decomposition. That the gratification of some of men's desires shall be renounced is essential to order; that the satisfaction of others shall be permitted is no less essential to progress; and the business of the sovereign authority—which is, or ought-to be, simply a delegation of the people appointed to act for its good—appears to me to be, not only to enforce the renunciation of the anti-social desires, but, wherever it may be necessary, to promote the satisfaction of those which are conducive to progress.

      The great metaphysician, Immanuel Kant, who is at his greatest when he discusses questions which are not metaphysical, wrote, nearly a century ago, a wonderfully instructive essay entitled "A Conception of Universal History in relation to Universal Citizenship,"[1] from which I

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