In reality its chief
interest was in progress and in social progress. The seeming
antisocial philosophy was a somewhat transparent mask for an
impetus toward a wider and freer society -- toward cosmopolitanism.
The positive ideal was humanity. In membership in humanity, as
distinct from a state, man's capacities would be liberated; while
in existing political organizations his powers were hampered and
distorted to meet the requirements and selfish interests of the
rulers of the state. The doctrine of extreme individualism was
but the counterpart, the obverse, of ideals of the indefinite
perfectibility of man and of a social organization having a scope
as wide as humanity. The emancipated individual was to become
the organ and agent of a comprehensive and progressive society.
The heralds of this gospel were acutely conscious of the evils of
the social estate in which they found themselves. They
attributed these evils to the limitations imposed upon the free
powers of man. Such limitation was both distorting and
corrupting. Their impassioned devotion to emancipation of life
from external restrictions which operated to the exclusive
advantage of the class to whom a past feudal system consigned
power, found intellectual formulation in a worship of nature. To
give "nature" full swing was to replace an artificial, corrupt,
and inequitable social order by a new and better kingdom of
humanity.
Pages:
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160