Civics: as Applied Sociology/Part 1/D—The Applied Sociology of the Present
The city and its children thus historically present a thoroughly parallel accumulation of survivals or recapitulations of the past in the present. Few types nowadays are pure, that is, keep strictly to their period; we are all more or less mixed and modernised. Still, whether by temporal or spiritual compulsion, whether for the sake of bread or honour, each mainly and practically stands by his order, and acts with the social formation he belongs to. Thus now the question of the practical civics, that is, of the applied sociology, of each individual, each body or interests may be broadly defined; it is to emphasise his particular historic type, his social formation and influence in the civic whole, if not indeed to dominate this as far as may be. We are all for progress, but we each define it in his own way. Hence one man of industrial energy builds more factories or slums, another as naturally more breweries to supply them; and in municipal or national council his line of action, conscious or unconscious, remains congruent with these. Representative government fails to yield all that its inventors hoped of it, simply because it is so tolerably representative of its majorities; and there is thus great truth in the common consolation that our municipal governments, like larger ones, are seldom much worse than we deserve. Each social formation, through each of its material activities, exerts its influence upon the civic whole; and each of its ideas and ideals wins also its place and power. At one time the legal and punitive point of view, directing itself mainly to individual cases, or the philanthropic, palliating sufferings, dispute the foremost places; and now in their turn hygienic or educational endeavours arise, towards treating causes instead of waiting for consequences. Such endeavours are still undeniably too vague in thought, too crude in practice, and the enthusiast of hygiene or education or temperance may have much to answer for. But so, also, has he who stands outside of the actual civic field, whether as philistine or aesthete, utopist or cynic, party politician or "mug-wump." Between all these extremes it is for the united forces of civic survey and civic service to find the middle course. We observe then in the actual city, as among its future citizens, that our action is generally the attempt to mould both alike to some past or passing social formation, and, therefore, usually towards the type to which our interest and our survey incline, be this in our own city or more probably in some earlier one. Even in the actual passing detail of party politics we are often reminded how directly continuous are the rivals with puritan London, with royalist Oxford; but still more is this the case throughout the history of thought and action, and the intenser the more plainly; for it is in his highest moments of conviction and decision that the Puritan feels most in sympathy with the law or the prophets of Jerusalem, the scholar with Athens; or that the man of action—be he the first French republican or the latest imperialist—most frankly draws his inspiration from the corresponding developments of Paris. It is a commonplace of psychology that our thought is and must be anthropomorphic; a commonplace of history that it has been Hebraomorphic, Hellenomorphic, Latinomorphic, and so on by turns.
This view has often been well worked out by the historian of inventions and discoveries, of customs or laws, of policies or religions, as by the historian of language or the fine arts. What we still commonly need, however, is to carry this view clearly into our own city and its institutions, its streets and schools and homes, until either in the private spending or public voting of the smallest sum we know exactly whether we are so far determining expenditure and influence towards enlarging, say, the influence and example of renascent Florence in one generation or of decadent Versailles in another. There is no danger of awaking this consciousness too fully; for since we have ceased consciously to cite and utilise the high examples of history we have been the more faithfully, because sub-consciously and automatically, continuing and extending later and lower developments.