Although we are a part of the growth of impersonal forms of life we
seldom know anything about it until it is well in the past. We do not
know when—for obscure reasons that even the psychologist can hardly
detect—we use one word rather than another, or use an old word in a new
sense, that we are participating in the growth of the language organism.
And yet this organism is vast, complex, logical, a marvel, apparently,
of constructive ingenuity. It is the same with tradition and custom. We
never tell a story or repeat an act precisely as we heard or saw it;
everything is unconsciously modified by passing through us and the
social medium of which we are a part, and these modifications build
logical structures which human intelligence, in the course of time, may
or may not discover. The students of folk-lore and primitive culture
deal chiefly with such material. The working or vitality of one element
of a tradition over another consists in some power to stimulate impulses
in the human mind, which is, therefore, a selective agent in the
process, but we are no more aware of what is going on, usually, than we
are of the selective action of our digestive organs. The folkways and
_mores_ which Professor Sumner has so amply discussed are almost wholly
of this nature.
The commercialism of our time offers a modern instance. Nobody, I
suppose, has intended it: it has come upon us through the mechanical
inventions, the opening of new countries and other conditions which have
stimulated industry and commerce, these in turn imposing themselves upon
the minds and habits of men at the expense of other interests. An epoch,
like an individual, has its somewhat special functions, and a mind
somewhat subdued to what it works in. Such a development as that of the
Italian painting of the Renaissance, or of a particular school, like the
Venetian, is a real organism, fascinating to study in the interactions
and sequences of its activity, waxing and waning under the spur of
immediate influences without thought of the living whole which history
now discovers.
Public-domain text, read in full here on John Shaqi.
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