If the empirical. philosophers have hitherto failed to prove the progress of moral conceptions (which may be inciple of evolution), the fault lies to a great extent with the speculative, i.e., the . nonscientific philosophers. They have so strongly denied the empirical origin of man's moral feelings; they have gone to such subtle reasoning in order to assign a supernatural origin to the moral sense; and they have spoken so much about "the destination of man," the "way of his existence," and "the aim of Nature," that a reaction against the mythological and metaphysical conceptions which had risen round this question was unavoidable. Moreover, the modern evolutionists, having established the presence in the animal world of a keen struggle for life among different species, could not accept such a brutal process, which entails so much suffering upon sentient beings, as the expression of a Supreme Being; and they consequently denied that any ethical principle could...
It was natural that, as soon as science had attained such generalizations, the need of a synthetic philosophy should be felt; a philosophy which, no longer discussing "the essence of things," first causes," the " aim of life," and similar symbolic expressions, and repudiating all sorts of anthropomorphism (the endowment of natural phenomena with human characteristics), should be a digest and unification of all our knowledge; a philosophy which, proceeding from the simple to the complex, would furnish a key to the understanding of all nature, in its entirety, and, through that, indicate to us the lines of further research and the means of discovering new, yet unknown, correlations (so-called laws), while at the same time it would inspire us with confidence in the correctness of our conclusions, however much they may differ from current superstitions. Such attempts at a constructive synthetic philosophy were made several times during the nineteenth...
The village community consisted then, as it still does, of individual families. But all the families of the same village owned the land in common. They considered it as their common heritage and shared it out among themselves on the basis of the size of each family - their needs and their potential. Hundreds of millions of human beings still live in this way in Eastern Europe, India, Java, etc. It is the same kind of system that has been established in our time by Russian peasants, freely in Siberia, as soon as the State gave them a chance to occupy the vast Siberian territory in their own way. Today the cultivation of the land in a village community is carried out by each individual household independently. Since all the arable land is shared out between the families (and further shared out when necessary) each cultivates its field as best it can. But originally, the land was also worked in common, and this custom is still carried on in many places - at least on...