Scientific Proof of God, A New and Modern Bible, and Coexisting Relations of God and the Universe

Saturday, October 25, 2014

672. The 19th Century of the American Minds Are Defined By Alexis de Tocqueville

On the problem of the minds of Americans in 20th century, Patrick Buchanan writes about the Things Fall Apart. In my third book, God and His Coexistent Relations to The Universe I say that the American mind is falling downwardly. But, I also say that the minds of the people in China are moving upwardly.

Below, Alexis de Tocqueville show us why the minds of Americans of the 19th century were moving downwardly. These words by Alexis are found on page 401-406 of my third book, God And His Coexistent Relations To the Universe. Today, many comments by Alexis on democracies are found on the Internet. To Alexis, the concepts of equality and inequality define the people's minds of  democracies. I say that inequalities are dominating the democracy of the USA with competition and that equalities of sciences in the USA are too few in number. I also say that the current physical science of God and the universe in the USA is wrong.

Alexis says: If a democratic state of society and democratic institutions do not retard the onward course of the human mind, they incontestably guide it in one direction in preference to another. Their efforts, thus circumscribed, are still exceedingly great, and I may be pardoned if I pause for a moment to contemplate them. I had occasion, in speaking of the philosophical method of the American people, to make several remarks that it is necessary to make use of here. Equality begets in man the desire of judging of everything for himself; it gives him in all things a taste for the tangible and the real, a contempt for tradition and for forms. These general tendencies are principally discernible in the peculiar subject of this chapter. Those who cultivate the sciences among a democratic people are always afraid of losing their way in visionary speculation. They mistrust systems; they adhere closely to facts and study facts with their own senses. As they do not easily defer to the mere name of any fellow man, they are never inclined to rest upon any man's authority; but, on the contrary, they are unremitting in their efforts to find out the weaker points of their neighbors' doctrine. Scientific precedents have little weight with them; they are never long detained by the subtlety of the schools nor ready to accept big words for sterling coin; they penetrate, as far as they can, into the principal parts of the subject that occupies them, and they like to expound them in the popular language. Scientific pursuits then follow a freer and safer course, but a less lofty one. The mind, it appears to me, may divide science into three parts. The first comprises the most theoretical principles and those more abstract notions whose application is either unknown or very remote. The second is composed of those general truths that still belong to pure theory, but lead nevertheless by a straight and short road to practical results. Methods of application and means of execution make up the third. Each of these different portions of science may be separately cultivated, although reason and experience prove that no one of them can prosper long if it is absolutely cut off from the two others. In America the purely practical part of science is admirably understood, and careful attention is paid to the theoretical portion which is immediately requisite to application. On this head the Americans always display a clear, free, original, and inventive power of mind. But hardly anyone in the United States devotes himself to the essentially theoretical and abstract portion of human knowledge. In this respect the Americans carry to excess a tendency that is, I think, discernible, though in a less degree, among all democratic nations. Nothing is more necessary to the culture of the higher sciences or of the more elevated departments of science than meditation; and nothing is less suited to meditation than the structure of democratic society. We do not find there, as among an aristocratic people, one class that keeps quiet because it is well off; and another that does not venture to stir because it despairs of improving its condition. Everyone is in motion, some in quest of power, others of gain. In the midst of this universal tumult, this incessant conflict of jarring interests, this continual striving of men after fortune, where is that calm to be found which is necessary for the deeper combinations of the intellect? How can the mind dwell upon any single point when everything whirls around it, and man himself is swept and beaten onwards by the heady current that rolls all things in its course? You must make the distinction between the sort of permanent agitation that is characteristic of a peaceful democracy and the tumultuous and revolutionary movements that almost always attend the birth and growth of democratic society. When a violent revolution occurs among a highly civilized people, it cannot fail to give a sudden impulse to their feelings and ideas. This is more particularly true of democratic revolutions, which stir up at once all the classes of which a people is composed and beget at the same time inordinate ambition in the breast of every member of the community. The French made surprising advances in the exact sciences at the very time at which they were finishing the destruction of the remains of their former feudal society; yet this sudden fecundity is not to be attributed to democracy, but to the unexampled revolution that attended its growth. What happened at that period was a special incident, and it would be unwise to regard it as the test of a general principle. Great revolutions are not more common among democratic than among other nations; I am even inclined to believe that they are less so. But there prevails among those populations a small, distressing motion, a sort of incessant jostling of men, which annoys and disturbs the mind without exciting or elevating it. Men who live in democratic communities not only seldom indulge in meditation, but they naturally entertain very little esteem for it. A democratic state of society and democratic institutions keep the greater part of men in constant activity; and the habits of mind that are suited to an active life are not always suited to a contemplative one. The man of action is frequently obliged to content himself with the best he can get because he would never accomplish his purpose if he chose to carry every detail to perfection. He has occasion perpetually to rely on ideas that he has not had leisure to search to the bottom; for he is much more frequently aided by the seasonableness of an idea than by its strict accuracy; and in the long run he risks less in making use of some false principles than in spending his time in establishing all his principles on the basis of truth. The world is not led by long or learned demonstrations; a rapid glance at particular incidents, the daily study of the fleeting passions of the multitude, the accidents of the moment, and the art of turning them to account decide all its affairs. In the ages in which active life is the condition of almost everyone, men are generally led to attach an excessive value to the rapid bursts and superficial conceptions of the intellect, and on the other hand to undervalue unduly its slower and deeper labors. This opinion of the public influences the judgment of the men who cultivate the sciences; they are persuaded that they may succeed in those pursuits without meditation, or are deterred from such pursuits as demand it. There are several methods of studying the sciences. Among a multitude of men you will find a selfish, mercantile, and trading taste for the discoveries of the mind, which must not be confounded with that disinterested passion which is kindled in the heart of a few. A desire to utilize knowledge is one thing; the pure desire to know is another. I do not doubt that in a few minds and at long intervals an ardent, inexhaustible love of truth springs up, self-supported and living in ceaseless fruition, without ever attaining full satisfaction. It is this ardent love, this proud, disinterested love of what is true, that raises men to the abstract sources of truth, to draw their mother knowledge thence.  If Pascal had had nothing in view but some large gain, or even if he had been stimulated by the love of fame alone, I cannot conceive that he would ever have been able to rally all the powers of his mind, as he did, for the better discovery of the most hidden things of the Creator. When I see him, as it were, tear his soul from all the cares of life to devote it wholly to these researches and, prematurely snapping the links that bind the body to life, die of old age before forty, I stand amazed and perceive that no ordinary cause is at work to produce efforts so extraordinary. The future will prove whether these passions, at once so rare and so productive, come into being and into growth as easily in the midst of democratic as in aristocratic communities. For myself, I confess that I am slow to believe it. In aristocratic societies the class that gives the tone to opinion and has the guidance of affairs, being permanently and hereditarily placed above the multitude, naturally conceives a lofty idea of itself and of man. It loves to invent for him noble pleasures, to carve out splendid objects for his ambition. Aristocracies often commit very tyrannical and inhuman actions, but they rarely entertain groveling thoughts; and they show a kind of haughty contempt of little pleasures, even while they indulge in them. The effect is to raise greatly the general pitch of society. In aristocratic ages vast ideas are commonly entertained of the dignity, the power, and the greatness of man. These opinions exert their influence on those who cultivate the sciences as well as on the rest of the community. They facilitate the natural impulse of the mind to the highest regions of thought, and they naturally prepare it to conceive a sublime, almost a divine love of truth. Men of science at such periods are consequently carried away towards theory; and it even happens that they frequently conceive an inconsiderate contempt for practice. "Archimedes," says Plutarch, "was of so lofty a spirit that he never condescended to write any treatise on the manner of constructing all these engines of war. And as he held this science of inventing and putting together engines, and all arts generally speaking which tended to any useful end in practice, to be vile, low, and mercenary, he spent his talents and his studious hours in writing only of those things whose beauty and subtlety had in them no admixture of necessity." Such is the aristocratic aim of science; it cannot be the same in democratic nations The greater part of the men who constitute these nations are extremely eager in the pursuit of actual and physical gratification. As they are always dissatisfied with the position that they occupy and are always free to leave it, they think of nothing but the means of changing their fortune or increasing it. To minds thus predisposed, every new method that leads by a shorter road to wealth, every machine that spares labor, every instrument that diminishes the cost of production, every discovery that facilitates pleasures or augments them, seems to be the grandest effort of the human intellect. It is chiefly from these motives that a democratic people addicts itself to scientific pursuits, that it understands and respects them. In aristocratic ages science is more particularly called upon to furnish gratification to the mind; in democracies, to the body.You may be sure that the more democratic, enlightened, and free a nation is, the greater will be the number of these interested promoters of scientific genius and the more will discoveries immediately applicable to productive industry confer on their authors gain, fame, and even power. For in democracies the working class take a part in public affairs; and public honors as well as pecuniary remuneration may be awarded to those who deserve them. In a community thus organized, it may easily be conceived that the human mind may be led insensibly to the neglect of theory; and that it is urged, on the contrary, with unparalleled energy, to the applications of science, or at least to that portion of theoretical science which is necessary to those who make such applications. In vain will some instinctive inclination raise the mind towards the loftier spheres of the intellect; interest draws it down to the middle zone. There it may develop all its energy and restless activity and bring forth wonders. These very Americans who have not discovered one of the general laws of mechanics have introduced into navigation an instrument that changes the aspect of the world. Assuredly I do not contend that the democratic nations of our time are destined to witness the extinction of the great luminaries of man's intelligence, or even that they will never bring new lights into existence. At the age at which the world has now arrived, and among so many cultivated nations perpetually excited by the fever of productive industry, the bonds that connect the different parts of science cannot fail to strike the observer; and the taste for practical science itself, if it is enlightened, ought to lead men not to neglect theory. In the midst of so many attempted applications of so many experiments repeated every day, it is almost impossible that general laws should not frequently be brought to light; so that great discoveries would be frequent, though great inventors may be few.

I believe, moreover, in high scientific vocations. If the democratic principle does not, on the one hand, induce men to cultivate science for its own sake, on the other it enormously increases the number of those who do cultivate it. Nor is it credible that among so great a multitude a speculative genius should not from time to time arise inflamed by the love of truth alone. Such a one, we may be sure, would dive into the deepest mysteries of nature, whatever the spirit of his country and his age. He requires no assistance in his course; it is enough that he is not checked in it. All that I mean to say is this: permanent inequality of conditions leads men to confine themselves to the arrogant and sterile research for abstract truths, while the social condition and the institutions of democracy prepare them to seek the immediate and useful practical results of the sciences. This tendency is natural and inevitable; it is curious to be acquainted with it, and it may be necessary to point it out. If those who are called upon to guide the nations of our time clearly discerned from afar off these new tendencies, which will soon be irresistible, they would understand that, possessing education and freedom, men living in democratic ages cannot fail to improve the industrial part of science, and that henceforward all the efforts of the constituted authorities ought to be directed to support the highest branches of learning and to foster the nobler passion for science itself. In the present age the human mind must be coerced into theoretical studies; it runs of its own accord to practical applications; and, instead of perpetually referring it to the minute examination of secondary effects, it is well to divert it from them sometimes, in order to raise it up to the contemplation of primary causes. Because the civilization of ancient Rome perished in consequence of the invasion of the Barbarians, we are perhaps too apt to think that civilization cannot perish in any other manner. If the light by which we are guided is ever extinguished, it will dwindle by degrees and expire of itself. By dint of close adherence to mere applications, principles would be lost sight of; and when the principles were wholly forgotten, the methods derived from them would be ill pursued. New methods could no longer be invented, and men would continue, without intelligence and without art, to apply scientific processes no longer understood.  When Europeans first arrived in China, three hundred years ago, they found that almost all the arts had reached a certain degree of perfection there, and they were surprised that a people which had attained this point should not have gone beyond it. At a later period they discovered traces of some higher branches of science that had been lost. The nation was absorbed in productive industry; the greater part of its scientific processes had been preserved, but science itself no longer existed there. This served to explain the strange immobility in which they found the minds of this people. The Chinese, in following the track of their forefathers, had forgotten the reasons by which the latter had been guided. They still used the formula without asking for its meaning; they retained the instrument, but they no longer possessed the art of altering or renewing it. The Chinese, then, had lost the power of change; for them improvement was impossible. They were compelled at all times and in all points to imitate their predecessors lest they should stray into utter darkness by deviating for an instant from the path already laid down for them. The source of human knowledge was all but dry; and though the stream still ran on, it could neither swell its waters nor alter its course. Notwithstanding this, China had existed peaceably for centuries. The invaders who had conquered the country assumed the manners of the inhabitants, and order prevailed there. A sort of physical prosperity was everywhere discernible; revolutions were rare, and war was, so to speak, unknown. It is then a fallacy to flatter ourselves with the reflection that the barbarians are still far from us; for if there are some nations that allow civilization to be torn from their grasp, there are others who themselves trample it underfoot.

My books about God and the Universe are presented below:

1. The First Scientific Proof of God (2006), 271 pages, (click)
2. A New and Modern Holy Bible (2012), 189 pages
3. God And His Coexistent Relations To the Universe. (2014), 429 page


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