Mutual Aid Peter Kropotkin (ebook reader 7 inch TXT) 📖

importance, just as human ethics based upon love and personal sympathy only have contributed to narrow the comprehension of the moral feeling as a whole. It is not love to my neighbour⁠—whom I often do not know at all⁠—which induces me to seize a pail of water and to rush towards his house when I see it on fire; it is a far wider, even though more vague feeling or instinct of human solidarity and sociability which moves me. So it is also with animals. It is not love, and not even sympathy (understood in its proper sense) which induces a herd of ruminants or of horses to form a ring in order to resist an attack of wolves; not love which induces wolves to form a pack for hunting; not love which induces kittens or lambs to play, or a dozen of species of young birds to spend their days together in the autumn; and it is neither love nor personal sympathy which induces many thousand fallow-deer scattered over a territory as large as France to form into a score of separate herds, all marching towards a given spot, in order to cross there a river. It is a feeling infinitely wider than love or personal sympathy⁠—an instinct that has been slowly developed among animals and men in the course of an extremely long evolution, and which has taught animals and men alike the force they can borrow from the practice of mutual aid and support, and the joys they can find in social life.

The importance of this distinction will be easily appreciated by the student of animal psychology, and the more so by the student of human ethics. Love, sympathy and self-sacrifice certainly play an immense part in the progressive development of our moral feelings. But it is not love and not even sympathy upon which Society is based in mankind. It is the conscience⁠—be it only at the stage of an instinct⁠—of human solidarity. It is the unconscious recognition of the force that is borrowed by each man from the practice of mutual aid; of the close dependency of everyone’s happiness upon the happiness of all; and of the sense of justice, or equity, which brings the individual to consider the rights of every other individual as equal to his own. Upon this broad and necessary foundation the still higher moral feelings are developed. But this subject lies outside the scope of the present work, and I shall only indicate here a lecture, “Justice and Morality” which I delivered in reply to Huxley’s Ethics, and in which the subject has been treated at some length.

Consequently I thought that a book, written on Mutual Aid as a Law of Nature and a factor of evolution, might fill an important gap. When Huxley issued, in 1888, his “Struggle-for-life” manifesto (Struggle for Existence and Its Bearing Upon Man), which to my appreciation was a very incorrect representation of the facts of Nature, as one sees them in the bush and in the forest, I communicated with the editor of the Nineteenth Century, asking him whether he would give the hospitality of his review to an elaborate reply to the views of one of the most prominent Darwinists; and Mr. James Knowles received the proposal with fullest sympathy. I also spoke of it to W. Bates. “Yes, certainly; that is true Darwinism,” was his reply. “It is horrible what ‘they’ have made of Darwin. Write these articles, and when they are printed, I will write to you a letter which you may publish.” Unfortunately, it took me nearly seven years to write these articles, and when the last was published, Bates was no longer living.

After having discussed the importance of mutual aid in various classes of animals, I was evidently bound to discuss the importance of the same factor in the evolution of Man. This was the more necessary as there are a number of evolutionists who may not refuse to admit the importance of mutual aid among animals, but who, like Herbert Spencer, will refuse to admit it for Man. For primitive Man⁠—they maintain⁠—war of each against all was the law of life. In how far this assertion, which has been too willingly repeated, without sufficient criticism, since the times of Hobbes, is supported by what we know about the early phases of human development, is discussed in the chapters given to the Savages and the Barbarians.

The number and importance of mutual-aid institutions which were developed by the creative genius of the savage and half-savage masses, during the earliest clan-period of mankind and still more during the next village-community period, and the immense influence which these early institutions have exercised upon the subsequent development of mankind, down to the present times, induced me to extend my researches to the later, historical periods as well; especially, to study that most interesting period⁠—the free medieval city republics, of which the universality and influence upon our modern civilization have not yet been duly appreciated. And finally, I have tried to indicate in brief the immense importance which the mutual-support instincts, inherited by mankind from its extremely long evolution, play even now in our modern society, which is supposed to rest upon the principle: “everyone for himself, and the State for all,” but which it never has succeeded, nor will succeed in realizing.

It may be objected to this book that both animals and men are represented in it under too favourable an aspect; that their sociable qualities are insisted upon, while their antisocial and self-asserting instincts are hardly touched upon. This was, however, unavoidable. We have heard so much lately of the “harsh, pitiless struggle for life,” which was said to be carried on by every animal against all other animals, every “savage” against all other “savages,” and every civilized man against all his co-citizens⁠—and these assertions have so much become an article of faith⁠—that it was necessary, first of all, to oppose to them a wide series of facts showing