Human nature, in the sense in which it is the transcendental foundation of all science and morals, is a functional unity in each man; it is no general or abstract essence, the average of all men’s characters, nor even the complex of the qualities common to all men. It is the entelechy of the living individual, be he typical or singular. That his type should be odd or common is merely a physical accident. If he can know himself by expressing the entelechy of his own nature in the form of a consistent ideal, he is a rational creature after his own kind, even if, like the angels of Saint Thomas, he be the only individual of his species. What the majority of human animals may tend to, or what the past or future variations of a race may be, has nothing to do with determining the ideal of human nature in a living man, or in an ideal society of men bound together by spiritual kinship. Otherwise Plato could not have reasoned well about the republic without adjusting himself to the politics of Buddha or Rousseau, and we should not be able to determine our own morality without making concessions to the cannibals or giving a vote to the ants. Within the field of an anthropology that tests humanity by the skull’s shape, there might be room for any number of independent moralities, and although, as we shall see, there is actually a similar foundation in all human and even in all animal natures, which supports a rudimentary morality common to all, yet a perfect morality is
