Herbert Wells - An Englishman Looks at the World

Well, there is a growing body of people who are beginning to hold the converse view—that counting, classification, measurement, the whole fabric of mathematics, is subjective and deceitful, and that the uniqueness of individuals is the objective truth. As the number of units taken diminishes, the amount of variety and inexactness of generalisation increases, because individuality tells more and more. Could you take men by the thousand billion, you could generalise about them as you do about atoms; could you take atoms singly, it may be you would find them as individual as your aunts and cousins. That concisely is the minority belief, and it is the belief on which this present paper is based.

Now, what is called the scientific method is the method of ignoring 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. He conducted a 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, and so far he was nearer simplicity. 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 cocksure science; and indisputably Comte and Herbert Spencer believed that cocksure could be extended to every conceivable finite thing. The fact that Herbert Spencer called a certain doctrine Individualism reflects nothing on the non-individualising 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. It seems to me that the general usage is entirely for the limitation of the use 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 "organised common sense," proud, in fact, of its essential error, scornful of any metaphysical analysis of its terms.

If we quite boldly face the fact that hard positive methods are less and less successful just in proportion as our "ologies" deal with larger and less numerous individuals; if we admit that we become less "scientific" as we ascend the scale of the sciences, and that we do and must change our method, then, it is humbly submitted we shall be in a much better position to consider the question of "approaching" sociology. We shall realise that all this talk of the organisation of sociology, as though presently the sociologist would be going about the world with the authority of a sanitary engineer, is and will remain nonsense.

In one respect we shall still be in accordance with the Positivist map of the field of human knowledge; with us as with that, sociology 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 here. 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 …

Sociology, it is evident, is, upon any hypothesis, no less than the attempt to bring that vast, complex, unique Being, its subject, into clear, true relations with the individual intelligence. Now, since individual intelligences are individual, and each is a little differently placed in regard to the subject under consideration, since the personal angle of vision is much wider towards humanity than towards the circumambient horizon of matter, it should be manifest that no sociology of universal compulsion, of anything approaching the general validity of the physical sciences, is ever to be hoped for—at least upon the metaphysical assumptions of this paper. With that conceded, we may go on to consider the more hopeful ways in which that great Being may be presented in a comprehensible manner. Essentially this presentation must involve an element of self-expression must partake quite as much of the nature of art as of science. One finds in the first conference of the Sociological Society, Professor Stein, speaking, indeed a very different philosophical dialect from mine, but coming to the same practical conclusion in the matter, and Mr. Osman Newland counting "evolving ideals for the future" as part of the sociologist's work. Mr. Alfred Fouillée also moves very interestingly in the region of this same idea; he concedes an essential difference between sociology and all other sciences in the fact of a "certain kind of liberty belonging to society in the exercise of its higher functions." He says further: "If this view be correct, it will not do for us to follow in the steps of Comte and Spencer, and transfer, bodily and ready-made, the conceptions and the methods of the natural sciences into the science of society. For here the fact of consciousness entails a reaction of the whole assemblage of social phenomena upon themselves, such as the natural sciences have no example of." And he concludes: "Sociology ought, therefore, to guard carefully against the tendency to crystallise that which is essentially fluid and moving, the tendency to consider as given fact or dead data that which creates itself and gives itself into the world of phenomena continually by force of its own ideal conception." These opinions do, in their various keys, sound a similar motif to mine. If, indeed, the tendency of these remarks is justifiable, then unavoidably the subjective element, which is beauty, must coalesce with the objective, which is truth; and sociology mast be neither art simply, nor science in the narrow meaning of the word at all, but knowledge rendered imaginatively, and with an element of personality that is to say, in the highest sense of the term, literature.