Oscar Wilde: Essays and Lectures

THE RISE OF HISTORICAL CRITICISM 3. CHAPTER III (continued)

Now, in entire opposition to this modern inductive principle of research stands the philosophic Plato, whose account of primitive man is entirely speculative and deductive.

The origin of society he ascribes to necessity, the mother of all inventions, and imagines that individual man began deliberately to herd together on account of the advantages of the principle of division of labour and the rendering of mutual need.

It must, however, be borne in mind that Plato's object in this whole passage in the Republic was, perhaps, not so much to analyse the conditions of early society as to illustrate the importance of the division of labour, the shibboleth of his political economy, by showing what a powerful factor it must have been in the most primitive as well as in the most complex states of society; just as in the Laws he almost rewrites entirely the history of the Peloponnesus in order to prove the necessity of a balance of power. He surely, I mean, must have recognised himself how essentially incomplete his theory was in taking no account of the origin of family life, the position and influence of women, and other social questions, as well as in disregarding those deeper motives of religion, which are such important factors in early civilisation, and whose influence Aristotle seems to have clearly apprehended, when he says that the aim of primitive society was not merely life but the higher life, and that in the origin of society utility is not the sole motive, but that there is something spiritual in it if, at least, 'spiritual' will bring out the meaning of that complex expression [Greek text which cannot be reproduced]. Otherwise, the whole account in the Republic of primitive man will always remain as a warning against the intrusion of a priori speculations in the domain appropriate to induction.

Now, Aristotle's theory of the origin of society, like his philosophy of ethics, rests ultimately on the principle of final causes, not in the theological meaning of an aim or tendency imposed from without, but in the scientific sense of function corresponding to organ. 'Nature maketh no thing in vain' is the text of Aristotle in this as in other inquiries. Man being the only animal possessed of the power of rational speech is, he asserts, by nature intended to be social, more so than the bee or any other gregarious animal.