the american republic-第16章
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tage of the development of nature； but are left behind when the race has passed beyond that stage； and has reached the epoch of positive science； in which all； except the positive fact； is held to be unreal and non…existent。 Government； like every thing else in the universe； is simply a positive development of nature。 Science explains the laws and conditions of the development； but disdains to ask for its origin or ground in any order that transcends the changes of the world of space and time。
These philosophers profess to eschew all theory； and yet they only oppose theory to theory。 The assertion that reality for the human mind is restricted to the positive facts of the sensible order； is purely theoretic； and is any thing but a positive fact。 Principles are as really objects of science as facts； and it is only 86 in the light of principles that facts themselves are intelligible。 If the human mind had no science of reality that transcends the sensible order； or the positive fact； it could have no science at all。 As things exist only in their principles or causes； so can they be known only in their principles and causes； for things can be known only as they are； or as they really exist。 The science that pretends to deduce principles from particular facts； or to rise from the fact by way of reasoning to an order that transcends facts； and in which facts have their origin； is undoubtedly chimerical； and as against that the positivists are unquestionably right。 But to maintain that man has no intelligence of any thing beyond the fact； no intuition or intellectual apprehension of its principle or cause； is equally chimerical。 The human mind cannot have all science； but it has real science as far as it goes； and real science is the knowledge of things as they are； not as they are not。 Sensible facts are not intelligible by themselves； because they do not exist by themselves； and if the human mind could not penetrate beyond the individual fact； beyond the mimetic to the methexic； or transcendental principle； copied or imitated by the individual fact； it could never know the fact itself。 The error of modern 87 philosophers； or philosopherlings； is in supposing the principle is deduced or inferred from the fact； and in denying that the human mind has direct and immediate intuition of it。
Something that transcends the sensible order there must be； or there could be no development； and if we had no science of it； we could never assert that development is development； or scientifically explain the laws and conditions of development。 Development is explication； and supposes a germ which precedes it； and is not itself a development； and development； however far it may be carried； can never do more than realize the possibilities of the germ。 Development is not creation； and cannot supply its own germ。 That at least must be given by the Creator； for from nothing nothing can be developed。 If authority has not its germ in nature； it cannot be developed from nature spontaneously or otherwise。 All government has a governing will； and without a will that commands； there is no government； and nature has in her spontaneous developments no will； for she has no personality。 Reason itself； as distinguished from will； only presents the end and the means； but does not govern； it prescribes a rule； but cannot ordain a law。 An imperative will； the will of a superior who has the right to 88 command what reason dictates or approves； is essential to government； and that will is not developed from nature； because it has no germ in nature。 So something above and beyond nature must be asserted； or government itself cannot be asserted； even as a development。 Nature is no more self…sufficing than are the people； or than is the individual man。
No doubt there is a natural law； which is law in the proper sense of the word law； but this is a positive law under which nature is placed by a sovereign above herself； and is never to be confounded with those laws of nature so…called； according to which she is productive as second cause； or produces her effects； which are not properly laws at all。 Fire burns； water flows； rain falls； birds fly； fishes swim； food nourishes； poisons kill； one substance has a chemical affinity for another； the needle points to the pole； by a natural law； it is said； that is； the effects are produced by an inherent and uniform natural force。 Laws in this sense are simply physical forces； and are nature herself。 The natural law； in an ethical sense； is not a physical law； is not a natural force； but a law impose by the Creator on all moral creatures； that is； all creatures endowed with reason and free…will； and is called natural because promul… 89 gated in natural reason； or the reason common and essential to all moral creatures。 This is the moral law。 It is what the French call le droit naturell； natural right； and； as the theologians teach us； is the transcript of the eternal law； the eternal will or reason of God。 It is the foundation of all law； and all acts of a state that contravene it are； as St。 Augustine maintains； violences rather than laws。 The moral law is no development of nature； for it is above nature； and is imposed on nature。 The only development there is about it is in our understanding of it。
There is； of course； development in nature； for nature considered as creation has been created in germ； and is completed only in successive developments。 Hence the origin of space and time。 There would have been no space if there had been no external creation； and no time if the creation had been completed externally at once； as it was in relation to the Creator。 Ideal space is simply the ability of God to externize his creative act； and actual space is the relation of coexistence in the things created； ideal time is the ability of God to create existences with the capacity of being completed by successive developments； and actual time is the relation of these in the order of 90 succession； and when the existence is completed or consummated development ceases； and time is no more。 In relation to himself the Creator's works are complete from the first； and hence with him there is no time； for there is no succession。 But in relation to itself creation is incomplete； and there is room for development； which may be continued till the whole possibility of creation is actualized。 Here is the foundation of what is true in the modern doctrine of progress。 Man is progressive； because the possibilities of his nature are successively unfolded and actualized。
Development is a fact； and its laws and conditions may be scientifically ascertained and defined。 All generation is development； as is all growth； physical； moral； or intellectual。 But everything is developed in its own order； and after its kind。 The Darwinian theory of the development of species is not sustained by science。 The development starts from the germ； and in the germ is given the law or principle of the development。 》From the acorn is developed the oak； never the pine or the linden。 Every kind generates its kind； never another。 But no development is； strictly speaking； spontaneous； or the result alone of the inherent energy or force of the germ developed。 91 There is not only a solidarity of race； but in some sense of all races； or species； all created things are bound to their Creator； and to one another。 One and the same law or principle of life pervades all creation； binding the universe together in a unity that copies or imitates the unity of the Creator。 No creature is isolated from the rest； or absolutely independent of others。 All are parts of one stupendous whole； and each depends on the whole； and the whole on each； and each on each。 All creatures are members of one body； and members one of another。 The germ of the oak is in the acorn； but the acorn left to itself alone can never grow into the oak； any more than a body at rest can place itself in motion。 Lay the acorn away in your closet； where
