But now society is combined like one man: what the individual could not accomplish by himself, all are enabled to perform by the combined powers of the community. Each indeed strives singly, but the enfeeblement of Nature which is the result of the common struggle, and the partial triumph which each gains over her in his own department, come to the aid of all. Thus even from the physical inequality of individuals arises a new security for the bond which unites them all in one body; the pressure of individual wants, and the still sweeter impulse to supply the wants of others, bind them more closely together; and Nature has strengthened the power of Reason, even while she attempted to weaken it.
Thus far everything proceeds in its natural order: we have found different personalities, various in the kind and degree of their cultivation; but we have as yet no different classes, for we have not yet pointed out any special determination of the social impulse by free activity, any voluntary selection of a particular kind of culture. I say, we have not yet been able to show any special determination by means of free activity; but let not this be erroneously or partially understood. The social impulse, considered generally, addresses itself to freedom only; it merely instigates, it does not compel. We may oppose, and even subdue it; we may, through misanthropic selfishness, separate ourselves from our. fellow-men, and refuse to receive anything at the hands of society, that we may not have to render back anything in return; we may, from rude animalism, forget the freedom of society, and look upon it only as something subject to our will, because we have no higher idea of ourselves than as subjects of the power of Nature. But this is not the question here. On the supposition that man obeys the social impulse generally, it is necessary that under its guidance he should impart the advantages which he possesses to those who have need of them, and receive those of which he himself stands in need from those who possess them. And for this purpose there is no need of any particular determination or modification of the social impulse by a new act of freedom, which is all that I meant to affirm.
The characteristic distinction is this: Under the conditions now laid down, I as an individual give myself up to Nature for the one-sided cultivation of some particular capacity, because I must do so;I have no choice in the matter, but blindly follow her leading. I take all that she gives me, but I cannot take that which she does not give; I neglect no opportunity offered to me of cultivating myself on all sides as far as I can, but I do not create such opportunity, because I cannot create it. If, on the contrary, I choose a class,—a class being understood to be something chosen by free will, according to the common use of language, if I choose a class, I must first have become subject to Nature before it was possible for me to choose; for to that end different impulses must be awakened within me, different capacities elevated into consciousness; but in the choice itselfI determine henceforward to leave entirely out of consideration certain possible opportunities which Nature may perchance offer to me, in order that I may apply allmy powers and all the gifts of Nature to the exclusive development of one or more particular capacities;and by the particular capacity to the cultivation of which I thus devote myself by free choice, will my classor conditionin society be determined.
The question arises, Ought I to choose a particular class? or, if the demand be not imperative, Dare I devote myself to a particular class, that is, to a one-sided culture? If I ought, if it be absolute duty, then it must be possible to educe from the highest laws of Reason an impulse directed towards the selection of a class, as we may educe from these laws the impulse towards society in general. If I only maydo this, then it will not be possible to educe such an impulsefrom the laws of Reason, but only a permission;and for the determination of the will to the actual choice thus permitted by Reason, it must be possible to assign some empirical data by means of which, not a law, but only a rule of prudence, may be laid down. How this matter stands will be seen upon further inquiry.