Toleration to-day is becoming a different thing from the toleration of former times. - sociology nonfiction
The toleration of the past consisted very largely in saying, “You are utterly wrong and totally accurst, there is no truth but my truth and that you deny, but it is not my place to destroy you and so I let you go.” Nowadays there is a real disposition to accept the qualified nature of one’s private certainties. One may have arrived at very definite views, one may have come to beliefs quite binding upon one’s self, without supposing them to be imperative upon other people.
This is one man’s proposal, his attempt to supply a need that has oppressed him for many years, a need that he has not only found in his own schemes of conduct, but that he has observed in the thought of numberless people about him, rendering their action fragmentary, wasteful in the gross, and ineffective in the net result, the need for some general principle, some leading idea, some standard, sufficiently comprehensive to be of real guiding value in social and political matters, in many...
A man who will build on that expression as his foundation in political and social matters, has at least the possibility of agreement in the scheme of action these papers will unfold. For though we theorize it is at action that our speculations will aim. They will take the shape of an organized political and social doctrine.
It may be submitted that this statement that Life is a texture of births may be accepted by minds of the most divergent religious and philosophical profession. No fundamental or recondite admissions are proposed here, but only that the every-day life for every-day purposes has this shape and nature. The utter materialist may say that life to him is a fortuitous concurrence of atoms, a chance kinking in the universal fabric of matter. It is not our present business to confute him.
To the thoughtful reader to whom these papers appeal, to the reader whose mind is of the modern cast, who has surveyed the vistas of the geological record and grasped the secular unfolding of the scheme of life, who has found with microscope and scalpel that the same rhythm of birth and re-birth is woven into the minutest texture of things that has covered the earth with verdure and shaped the massifs of the Alps, to such a man the whole literature the world produced until the nineteenth...
That change alters the perspective of every human affair. Things that seemed permanent and final, become unsettled and provisional. Social and political effort are seen from a new view-point. Everywhere the old direction posts, the old guiding marks, have got out of line and askew.
Directly the man, who has found akin to himself and who has accepted and assimilated this new view, turns to the affairs of the political world, to the general professions of our great social and business undertakings, and to the broad conventions of human conduct, he will find, I think, a very wide discrepancy from the implications of this view.
It may be urged that all the subserviences that distinguish our kingdom and that become so amazingly conspicuous about a coronation, the kissing of hands, the shambling upon knees, the crawling of body and mind, the systematic encouragement of that undignified noisiness that nowadays distinguishes the popular rejoicings of our imperial people, are simply a proof of the earnest preoccupation of our judges, bishops, and leaders and great officers of all sorts with remoter and nobler aims.
And these repudiations extend also to the political parties that struggle to realize themselves within the forms of our established state. There is not in Great Britain, and I understand there is not in America, any party, any section, any group, any single politician even, based upon the manifest trend and purpose of life as it appears in the modern view.
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