Tag: Will Durant

Will Durant: The Age of Play

A breathtaking passage from Will Durant’s Fallen Leaves: Last Words on Life, Love, War, and God:

See him, the newborn, dirty but marvelous, ridiculous in actuality, infinite in possibility, capable of that ultimate miracle— growth. Can you conceive it— that this queer bundle of sound and pain will come to know love, anxiety, prayer, suffering, creation, metaphysics, death? He cries; he has been so long asleep in the quiet warm womb of his mother; now suddenly he is compelled to breathe, and it hurts; compelled to see light, and it pierces him; compelled to hear noise, and it terrifies him. Cold strikes his skin, and he seems to be all pain. But it is not so; nature protects him against this initial onslaught of the world by dressing him in a general insensitivity. He sees the light only dimly; he hears the sounds as muffled and afar. For the most part he sleeps. His mother calls him a “little monkey,” and she is right; until he walks he will be like an ape, and even less of a biped, the womb-life having given his funny little legs the incalculable flexibility of a frog’s. Not till he talks will he leave the ape behind, and begin to climb precariously to the stature of a human being.

Watch him, and see how, bit by bit, he learns the nature of things by random movements of exploration. The world is a puzzle to him; and these haphazard responses of grasping, biting, and throwing are the pseudopodia, which he puts out to a perilous experience. Curiosity consumes and develops him; he would touch and taste everything from his rattle to the moon. For the rest he learns by imitation, though his parents think he learns by sermons. They teach him gentleness, and beat him; they teach him mildness of speech, and shout at him; they teach him a Stoic apathy to finance, and quarrel before him about the division of their income; they teach him honesty, and answer his most profound questions with lies. Our children bring us up by showing us, through imitation, what we really are.

Life is that which is discontent, which struggles and seeks, which suffers and creates. No mechanistic or materialistic philosophy can do it justice, or understand the silent growth and majesty of a tree, or compass the longing and laughter of children. Childhood may be defined as the age of play; therefore some children are never young, and some adults are never old.

The Role of Race in History

“History,” write the Durants in The Lessons of History, “is color-blind, and can develop a civilization (in any favorable environment) under almost any skin.”

The ancient cultures of Egypt, Greece, and Rome were evidently the product of geographical opportunity and economic and political development rather than of racial constitution, and much of their civilization had an Oriental source. Greece took its arts and letters from Asia Minor, Crete, Phoenicia, and Egypt. In the second millennium B.C. Greek culture was “Mycenaean,” partly derived from Crete, which had probably learned from Asia Minor. When the “Nordic” Dorians came down through the Balkans, toward 1100 B.C., they destroyed much of this proto-Greek culture; and only after an interval of several centuries did the historic Greek civilization emerge in the Sparta of “Lycurgus,” the Miletus of Thales, the Ephesus of Heracleitus, the Lesbos of Sappho, the Athens of Solon. From the sixth century B.C. onward the Greeks spread their culture along the Mediterranean at Durazzo, Taranto, Crotona, Reggio Calabria, Syracuse, Naples, Nice, Monaco, Marseilles, Málaga. From the Greek cities of south Italy, and from the probably Asiatic culture of Etruria, came the civilization of ancient Rome; from Rome came the civilization of Western Europe; from Western Europe came the civilization of North and South America. In the third and following centuries of our era various Celtic, Teutonic, or Asiatic tribes laid Italy waste and destroyed the classic cultures. The South creates the civilizations, the North conquers them, ruins them, borrows from them, spreads them: this is one summary of history.

Attempts to relate civilization to race by measuring the relation of brain to face or weight have shed little light on the problem. If the Negroes of Africa have produced no great civilization it is probably because climatic and geographical conditions frustrated them; would any of the white “races” have done better in those environments? It is remarkable how many American Negroes have risen to high places in the professions, arts, and letters in the last one hundred years despite a thousand social obstacles.

The role of race in history is rather preliminary than creative. Varied stocks, entering some locality from diverse directions at divers times, mingle their blood, traditions, and ways with one another or with the existing population, like two diverse pools of genes coming together in sexual reproduction. Such an ethnic mixture may in the course of centuries produce a new type, even a new people; so Celts, Romans, Angles, Saxons, Jutes, Danes, and Normans fused to produce Englishmen. When the new type takes form its cultural expressions are unique, and constitute a new civilization— a new physiognomy, character, language, literature, religion, morality, and art. It is not the race that makes the civilization, it is the civilization that makes the people: circumstances geographical, economic, and political create a culture, and the culture creates a human type.

The Englishman does not so much make English civilization as it makes him; if he carries it wherever he goes, and dresses for dinner in Timbuktu, it is not that he is creating his civilization there anew, but that he acknowledges even there its mastery over his soul. In the long run such differences of tradition or type yield to the influence of the environment. Northern peoples take on the characteristics of southern peoples after living for generations in the tropics, and the grandchildren of peoples coming up from the leisurely South fall into the quicker tempo of movement and mind which they find in the North.

Will and Ariel Durant: The Three Lessons of Biological History

Human history is a fragment of biological history. If we are to learn enduring lessons it is best to go back in time.

Our view of the world is fairly shallow. We look backward but rarely to a time before we were born let alone the 5,000 years of recorded human history. Organic systems, on the other hand, are about 3.5 billions years in age and offer an even more statistically relevant dataset. So, if we are to look for lessons, the organic systems bucket seems like fertile ground.

Lessons of Biological History

Will and Ariel Durant, writing in the amazing Lessons of History, say “all of the achievements of man fall humbly into the history of polymorphous life.”

They continue:

[A]ll our economic competition, our strife for mates, our hunger and love and grief and war, are akin to the seeking, mating, striving, and suffering that hide under these fallen trees or leaves, or in the waters, or on the boughs. Therefore the laws of biology are the fundamental lessons of history. We are subject to the processes and trials of evolution, to the struggle for existence and the survival of the fittest to survive.

If we escape these trials it’s because our group, which meets the tests of survival itself, protects us. The Durants offer three biological lessons of history.

1. Life is Competition

Competition is not only the life of trade, it is the trade of life— peaceful when food abounds, violent when the mouths outrun the food. Animals eat one another without qualm; civilized men consume one another by due process of law. Co-operation is real, and increases with social development, but mostly because it is a tool and form of competition; we co-operate in our group— our family, community, club, church, party, “race,” or nation— in order to strengthen our group in its competition with other groups. Competing groups have the qualities of competing individuals: acquisitiveness, pugnacity, partisanship, pride. Our states, being ourselves multiplied, are what we are; they write our natures in bolder type, and do our good and evil on an elephantine scale. We are acquisitive, greedy, and pugnacious because our blood remembers millenniums through which our forebears had to chase and fight and kill in order to survive, and had to eat to their gastric capacity for fear they should not soon capture another feast. War is a nation’s way of eating. It promotes co-operation because it is the ultimate form of competition. Until our states become members of a large and effectively protective group they will continue to act like individuals and families in the hunting stage.

2. Life is Selection

In the competition for food or mates or power some organisms succeed and some fail. In the struggle for existence some individuals are better equipped than others to meet the tests of survival. … Nature loves difference as the necessary material of selection and evolution; identical twins differ in a hundred ways, and no two peas are alike.

Inequality is not only natural and inborn, it grows with the complexity of civilization. Hereditary inequalities breed social and artificial inequalities; every invention or discovery is made or seized by the exceptional individual, and makes the strong stronger, the weak relatively weaker, than before. Economic development specializes functions, differentiates abilities, and makes men unequally valuable to their group. If we knew our fellow men thoroughly we could select thirty per cent of them whose combined ability would equal that of all the rest. Life and history do precisely that, with a sublime injustice reminiscent of Calvin’s God.

Nature smiles at the union of freedom and equality in our utopias. For freedom and equality are sworn and everlasting enemies, and when one prevails the other dies. Leave men free, and their natural inequalities will multiply almost geometrically, as in England and America in the nineteenth century under laissez-faire. To check the growth of inequality, liberty must be sacrificed, as in Russia after 1917. Even when repressed, inequality grows; only the man who is below the average in economic ability desires equality; those who are conscious of superior ability desire freedom; and in the end superior ability has its way. Utopias of equality are biologically doomed, and the best that the amiable philosopher can hope for is an approximate equality of legal justice and educational opportunity.

3. Life must Breed

Nature has no use for organisms, variations, or groups that cannot reproduce abundantly. She has a passion for quantity as prerequisite to the selection of quality; she likes large litters, and relishes the struggle that picks the surviving few; doubtless she looks on approvingly at the upstream race of a thousand sperms to fertilize one ovum. She is more interested in the species than in the individual, and makes little difference between civilization and barbarism. She does not care that a high birth rate has usually accompanied a culturally low civilization, and a low birth rate a civilization culturally high; and she (here meaning Nature as the process of birth, variation, competition, selection, and survival) sees to it that a nation with a low birth rate shall be periodically chastened by some more virile and fertile group. … If the human brood is too numerous for the food supply, Nature has three agents for restoring the balance: famine, pestilence, and war.

In a famous Essay on Population (1798) Thomas Malthus explained that without these periodic checks the birth rate would so far exceed the death rate that the multiplication of mouths would nullify any increase in the production of food. Though he was a clergyman and a man of good will, Malthus pointed out that the issuance of relief funds or supplies to the poor encouraged them to marry early and breed improvidently, making the problem worse. In a second edition (1803) he advised abstention from coitus except for reproduction, but he refused to approve other methods of birth control. Having little hope of acceptance for this counsel of sanctity, he predicted that the balance between mouths and food would be maintained in the future, as in the past, by famine, pestilence, and war.

While this argument seems lost on the present generation, there is a limit to the fertility of the soil. “Every advance,” the Durants write, “is sooner or later canceled by the excess of births over deaths; and meanwhile medicine, sanitation, and charity nullify selection by keeping the unfit alive to multiply their like.”

To which hope replies: the advances of industry, urbanization, education, and standards of living, in countries that now endanger the world by their fertility, will probably have the same effect there, in reducing the birth rate, as they have had in Europe and North America. Until that equilibrium of production and reproduction comes it will be a counsel of humanity to disseminate the knowledge and means of contraception. Ideally parentage should be a privilege of health, not a by-product of sexual agitation.


Still curious? Pound-for-pound The Lessons of History might be the richest book I’ve ever come across.