INTELLIGENCE AND MORALS 59 



the cradle to the grave, to better his own lot, he 

 recorded this change. And when he made sympa 

 thy the central spring in man s conscious moral en 

 deavor, he reported the effect which the increasing 

 intercourse of men, due primarily to commerce, had 

 in breaking down suspicion and jealousy and in 

 liberating man s kindlier impulses. 



Democracy, the crucial expression of modern 

 life, is not so much an addition to the scientific 

 and industrial tendencies as it is the perception of 

 their social or spiritual meaning. Democracy is 

 an absurdity where faith in the individual as in 

 dividual is impossible; and this faith is impossible 

 when intelligence is regarded as a cosmic power, 

 not an adjustment and application of individual 

 tendencies. It is also impossible when appetites 

 and desires are conceived to be the dominant factor 

 in the constitution of most men s characters, and 

 when appetite and desire are conceived to be mani 

 festations of the disorderly and unruly principle of 

 nature. To put the intellectual center of gravity 

 in the objective cosmos, outside of men s own ex 

 periments and tests, and then to invite the applica 

 tion of individual intelligence to the determination 

 of society, is to invite chaos. To hold that want 

 is mere negative flux and hence requires external 

 fixation by reason, and then to invite the wants to 

 give free play to themselves in social construction 

 and intercourse, is to call down anarchy. Democ- 



