First and Last Things: A Confession of Faith and Rule of Life. Герберт Уэллс

be similar to one another.

      Be it noted that, so far as the practical results of chemistry and physics go, it scarcely matters which assumption we adopt, the number of units is so great, the individual difference so drowned and lost. For purposes of enquiry and discussion the incorrect one is infinitely more convenient.

      But this ceases to be true directly we emerge from the region of chemistry and physics. In the biological sciences of the eighteenth century, common-sense struggled hard to ignore individuality in shells and plants and animals. There was an attempt to eliminate the more conspicuous departures as abnormalities, as sports, nature’s weak moments; and it was only with the establishment of Darwin’s great generalizations that the hard and fast classificatory system broke down and individuality came to its own. Yet there had always been a clearly felt difference between the conclusions of the biological sciences and those dealing with lifeless substance, in the relative vagueness, the insubordinate looseness and inaccuracy of the former. The naturalist accumulated facts and multiplied names, but he did not go triumphantly from generalization to generalization after the fashion of the chemist or physicist. It is easy to see, therefore, how it came about that the inorganic sciences were regarded as the true scientific bed-rock. It was scarcely suspected that the biological sciences might perhaps after all be TRUER than the experimental, in spite of the difference in practical value in favour of the latter. It was, and is by the great majority of people to this day, supposed to be the latter that are invincibly true; and the former are regarded as a more complex set of problems merely, with obliquities and refractions that presently will be explained away. Comte and Herbert Spencer certainly seem to me to have taken that much for granted. Herbert Spencer no doubt talked of the unknown and unknowable, but not in this sense as an element of inexactness running through all things. He thought, it seems to me, of the unknown as the indefinable Beyond of an immediate world that might be quite clearly and definitely known.

      There is a growing body of people which is beginning to hold the converse view – that counting, classification, measurement, the whole fabric of mathematics, is subjective and untrue to the world of fact, and that the uniqueness of individuals is the objective truth. As the number of units taken diminishes, the amount of variety and inexactness of generalization increases, because individuality tells for more and more. Could you take men by the thousand billion, you could generalize about them as you do about atoms; could you take atoms singly, it may be that you would find them as individual as your aunts and cousins. That concisely is the minority belief, and my belief.

      Now what is called the scientific method in the physical sciences rests upon the ignoring of individualities; and like many mathematical conventions, its great practical convenience is no proof whatever of its final truth. Let me admit the enormous value, the wonder of its results in mechanics, in all the physical sciences, in chemistry, even in physiology, – but what is its value beyond that? Is the scientific method of value in biology? The great advances made by Darwin and his school in biology were not made, it must be remembered, by the scientific method, as it is generally conceived, at all. His was historical research. He conducted research into pre-documentary history. He collected information along the lines indicated by certain interrogations; and the bulk of his work was the digesting and critical analysis of that. For documents and monuments he had fossils and anatomical structures and germinating eggs too innocent to lie. But, on the other hand, he had to correspond with breeders and travellers of various sorts; classes entirely analogous, from the point of view of evidence, to the writers of history and memoirs. I question profoundly whether the word “science,” in current usage anyhow, ever means such patient disentanglement as Darwin pursued. It means the attainment of something positive and emphatic in the way of a conclusion, based on amply repeated experiments capable of infinite repetition, “proved,” as they say, “up to the hilt.”

      It would be of course possible to dispute whether the word “science” should convey this quality of certitude, but to most people it certainly does at the present time. So far as the movements of comets and electric trams go, there is no doubt practically cock-sure science; and Comte and Herbert Spencer seem to me to have believed that cock-sure could be extended to every conceivable finite thing. The fact that Herbert Spencer called a certain doctrine Individualism reflects nothing on the non-individualizing quality of his primary assumptions and of his mental texture. He believed that individuality (heterogeneity) was and is an evolutionary product from an original homogeneity, begotten by folding and multiplying and dividing and twisting it, and still fundamentally IT. It seems to me that the general usage is entirely for the limitation of the word “science” to knowledge and the search after knowledge of a high degree of precision. And not simply the general usage; “Science is measurement,” Science is “organized commonsense,” proud in fact of its essential error, scornful of any metaphysical analysis of its terms.

      Now my contention is that we can arrange the fields of human thought and interest about the world of fact in a sort of scale. At one end the number of units is infinite and the methods exact, at the other we have the human subjects in which there is no exactitude. The science of society stands at the extreme end of the scale from the molecular sciences. In these latter there is an infinitude of units; in sociology, as Comte perceived, there is only one unit. It is true that Herbert Spencer, in order to get classification somehow, did, as Professor Durkheim has pointed out, separate human society into societies, and made believe they competed one with another and died and reproduced just like animals, and that economists following List have for the purposes of fiscal controversy discovered economic types; but this is a transparent device, and one is surprised to find thoughtful and reputable writers off their guard against such bad analogy. But indeed it is impossible to isolate complete communities of men, or to trace any but rude general resemblances between group and group. These alleged units have as much individuality as pieces of cloud; they come, they go, they fuse and separate. And we are forced to conclude that not only is the method of observation, experiment, and verification left far away down the scale, but that the method of classification under types, which has served so useful a purpose in the middle group of subjects, the subjects involving numerous but a finite number of units, has also to be abandoned in social science. We cannot put Humanity into a museum or dry it for examination; our one single still living specimen is all history, all anthropology, and the fluctuating world of men. There is no satisfactory means of dividing it, and nothing else in the real world with which to compare it. We have only the remotest ideas of its “life-cycle” and a few relics of its origin and dreams of its destiny.

      This denial of scientific precision is true of all questions of general human relations and attitude. And in regard to all these matters affecting our personal motives, our self-control and our devotions, it is much truer.

      From this it is an easy step to the statement that so far as the clear-cut confident sort of knowledge goes, the sort of knowledge one gets from a time-table or a text-book of chemistry, or seeks from a witness in a police court, I am, in relation to religious and moral questions an agnostic. I do not think any general propositions partaking largely of the nature of fact can be known about these things. There is nothing possessing the general validity of fact to be stated or known.

      1.11. BELIEFS

      Yet it is of urgent practical necessity that we should have such propositions and beliefs. All those we conjure out of our mental apparatus and the world of fact dissolve and disappear again under scrutiny. It is clear we must resort to some other method for these necessities.

      Now I make my beliefs as I want them. I do not attempt to distil them out of fact as physicists distil their laws. I make them thus and not thus exactly as an artist makes a picture so and not so. I believe that is how we all make our beliefs, but that many people do not see this clearly and confuse their beliefs with perceived and proven fact.

      I draw my beliefs exactly as an artist draws lines to make a picture, to express my impression of the world and my purpose.

      The artist cannot defend his expression as a scientific man defends his, and demonstrate that they are true upon any assumptions whatsoever. Any loud fool may stand in front of a picture and call it inaccurate, untrustworthy, unbeautiful. That last, the most vital issue of all, is the one least assured. Loud fools always do do that sort of thing. Take quite ignorant people before almost any beautiful work of art and they will laugh at it as absurd. If one sits