Class BT^Z . Book J^ri Copyright N?. : COPYRIGHT DEPOSIT HUMAN EQUITY ^ W. A. STURDY AUTHOR OF RIGHT AND WRONG" -THE OPEN DOOR -THE DEGENERACY OF ARISTOCRACY" -THE ECONOMY OF EDUCATION" BOSTON : J. D. BONNELL & SON 1911 CorTK-IGHT 191 1- W. A- STURDY. All Rights Reserved. ©CIA> Preface. In presenting this book to a possible reader, the purpose is, to consider the difference between spon- taneous revelation and what is acquired by external contact. If no such difference is recognized to exist the book has no more meaning than blank paper. It should be allowed, however, that an affirmative opin- ion is possible or the book itself would be impossible. Neither the style or who says it is true has any bear- ing upon the general principle of what is true. Also to observe what is not, without recognizing what is, would be equivalent to denying a personal revelation of any character for it would be equally unfortunate for a negative if the positive has no existence. Index to Chapters. CHAPTER PAGE I. PERFECT KNOWLEDGE i II. FIGURATIVE COMMUNICATION 10 III. THE UNIT OF PERSONALITY 20 IV. SIMPLE UNDERSTANDING 30 V. AGNOSTICISM 38 VI. TECHNICAL EXCLUSIVENESS 47 VII. THE BALANCE OF POWER 56 VIII. SUBJECTIVE INFLUENCE 65 IX. NATURAL PROGRESS 74 X. MATERIAL PROGRESS 83 XL PARADOXICAL ABSURDITIES 93 XII. DEFINITE ABSURDITIES 102 XIII. ILLUSIVE QUALITY 112 XIV. INTRINSIC PRINCIPLES 121 XV. DIFFICULTIES 130 XVI. SACRED PERSONALITY 140 XVII. INSTITUTIONAL QUACKERY 149 XVIII. ADVANTAGE OF CULTURE 159 XIX. THE DISPOSITION TO COMMAND 169 XX. SOMETHING FOR NOTHING 179 XXL VAGUE ASSERTIONS 189 XXII. PARALYZED CONVICTIONS 199 XXIII. THE EQUITY OF EXCHANGE 209 XXIV. SUPERFICIAL REPUTATION 218 XXV. EXTRAVAGANT EXPECTATION 228 XXVI. THE DISPOSITION TO COMMAND 238 XXVII. CENSORIOUS CRITICISM 248 INDEX TO CHAPTERS — Continued. CHAPTER PAGE XXVIII. NEGATIVE SCIENCE 257 XXIX. MORAL SUASION 266 XXX. THE WORSHIP OF FORM 275 XXXI. POLITICAL DESPOTISM 284 XXXII. POPULAR OPINION 293 XXXIII. THE COLORED RACE 303 XXXIV. IDEAL SPECULATION 313 XXXV. THE FREEDOM OF THE PRESS 323 XXXVI. MORAL COURAGE 333 XXXVII ANCIENT REFERENCES 343 XXXVIII. MODERN REFERENCES 352 XXXIX SUMMARY 362 HUMAN EQUITY HUMAN EQUITY K, CHAPTER I. PERFECT KNOWLEDGE nowledge is God, it is more than theory, doctrine or belief. It is the essence that knows, and there- fore the ultimate limit of everything that can be known. The reason Knowledge has baffled theology, philosophy, and science, is because it is a Supreme Power from which no abstract can be deducted. It is the analyzing Power, hence an ultimate principle that will not permit of analyzing itself, since experi- ence and conscious existence is an individual concep- tion that will not permit of the most vague specula- tion, that universal humanity ever become cognizant of knowledge from any other source or method. Polity, doctrines, schemes, notions, opinions, and beliefs are all abstracts of hypothetical speculation, practically using the power of knowledge in the vain effort to betray its virtue. Because words are contin- gencies of progress, written language cannot trans- cend or equal Perfect Knowledge ; it is the reason why language is imperfect and inadequate when used in search of even a theory of knowledge. To grope in the dark for a light is to seek blindly and to search for a light, in the light, is more foolish than blind. The communion of Spirit is the Perfect Knowledge that philosophers have vainly tried to account for and with equal persistency, the polity of greed not only 2 HUMAN EQUITY goes to its own destruction but would consign the en- tire human race to a condition of darkness. Light corresponds with light, Spirit with Spirit, Darkness with darkness, Polity with polity, Sys- tems with systems, Doctrines with doctrines, etc., but what is most important to understand is the fact that no symbol has ever been invented by man, to express the invisible relation between man and God. Militant policy has contended against the power of Knowledge since it was possible to frighten the timid and attract the credulous. The man in darkness is not deprived of Perfect Knowledge, he also has an advantage, that polity can never bestow upon a man in the light. No child or adult needs to be told what Perfect Knowl- edge is, since the authority of experience is the con- viction, that to know is God, while the contingency of policy and belief are not a prerequisite of Knowledge. The polemic activity of the literally learned are so thoroughly allied to politics that such refuse to recog- nize that Knowledge and God are identical. All gov- ernments betray their own necessity since the great mass of humanity are too timid to assert their direct knowledge of God and the learned will not yield their political advantage to the same end. Two hundred years ago, to have directly asserted that Knowledge was God, would have been as dangerous as to defy a mad bull. The philosophers of the period gave evi- dence that they knew more than they dared to express in simple language. There is no better evidence needed than the reciprocity of fear between the strong and the weak. The fear of the strong, that the weak might discover they were equally strong, would be a tacit admission of fear on the part of the strong. HUMAN EQUITY 3 The equity of God identical with the power of knowledge is a principle apart from belief, for to know is the ultimatum of belief, it being a contradic- tion of consciousness for a person to believe he knows. A person can deny a belief in God, but it is only the figure of speech that is false which would equally apply to the effort of making knowledge an attribute of God rather than honestly admitting the omnipo- tence of God, and the equity of individual conception. Belief is a contingency of fear and what is often termed an attribute of God is a hypothetical illusion to prove the inequality of man, and profit by his fear, that is too often encouraged for the sake of the profit. To analyze an attribute that is presumed to be ab- stracted from a state of perfection to prove its imper- fection is a political subterfuge regardless of the emi- nence of the man proclaiming his ability to perform the feat. It is plain therefore that a person can be in possession of Perfect Knowledge, while the contin- gency of fear will so dominate his acts, as to make him a ready victim of the very object that excites his fear. A person thoroughly crystalized in esoteric termi- nology and technical structures of method is power- less to command another in whatever conception of God that is presented to his mind. Freedom is in- separable at the present time with whatever pertains to God, knowledge, religion or education. There is no historical proof that political authority has ever been able to control the relation between God and man ; in fact, the evidence is entirely to the contrary, that is (technically speaking) the relation has always been empirical to every individual with courage 4 HUMAN EQUITY enough to assert it either in act or word. Political authority pertains to the protection of society, it hav- ing no relation to God or knowledge other than what it usurps by its own fiat. To know God or not know Him, is the individual choice of will from which there is no escape. The re- lation between God and man is prior to the relation between man and man ; besides it is a state of perfec- tion, compared to the imperfections of written lan- guage. Man must choose between his relation with God as directly conceived by experience, or that de- rived from his relations with his fellow men. There is no escape; and when a person discovers he has a clear title to the private communion of Spirit, he can- not deny the privilege to another without an irrever- ence for the knowledge which revealed the fact to himself. The relation between man and man is sep- arated by policy in a multitude of forms merely to promote material movement, the motor Spirit being the energy employed to make the movement. The same knowledge which reveals to an individual the power of self-motion, also reveals the sense of feeling and taste, when the will is discovered to be a factor in directing material movement at the pleasure of the corporeal person. It is the simplest form of learning to recognize the primitive character of knowing by personal concep- tion, of more consequence than what books can teach for the reason they could not teach anything except for the primitive conception derived from Spiritual Knowledge. Freedom is more than a permission from one man to another, or even the State, to con- fer it upon either citizen or subject. "Obey your mas- HUMAN EQUITY 5 ter" is a mere figure of speech, it has no authority of supercedure over the spiritual command followed by punishment at each and every disobedience. The political effort of the ancients to establish a theoretic government for the purpose of perpetuating compul- sory servitude proves the slave to have been in touch with God in common equity with the master, who was defying the same touch. If a Theocracy had been as justifiable in its Divine appointment as the relation of individual man to God, freedom would have contin- ued to be a sentiment, and humanity inferior to the lowest animal. Because a child is weak in its period of adolescence, as G. Stanley Hall so ably declares to the world, it is no more reason why it should be trained to serve those who were more developed in knowledge ; what was claimed to be a special privilege by the Ancients. Attractions and fear were the only principles by which the ancient slave could be utilized. It is com- mon to children, which any individual can determine without being told by another. The transfer of human bondage from the individual to state owner- ship, involves the same principle of slavery. The pretence of teaching freedom and knowledge could be explained as an exchange of service, but the recog- nized principle of contract would be in contempt since only one party to the contract was admitted. That is, the child by reason of its weakness has no voice in whatever method of training is thrust upon him. To lay aside policy and dogmatic prejudice and permit the light of knowledge to assert itself, would be at least a recognition of a common origin. A di- versity of opinion in what constitutes knowledge has 6 HUMAN EQUITY no bearing upon the first conception of light that is just as much unsought as birth itself. The light may be termed subjective or objective, also the child may- be considered as belonging to its parents, yet the child cannot be deprived of the one circumstance that light reveals ; and if that is not knowledge the word is false and meaningless. There is no single moment between light and dark- ness, or life and death that does not belong to God, thus all that man knows is God, for no man has ever proved himself able to bestow the power to see upon another. With this fact in view, what greater wrong could an adult person do to a child than to win its confidence and seek to transcend its direct relation by diverting it to that of designing man? When visible crowns are the ultimate end of all pol- icy, it is not strange that youth can be led away from the invisible, of which the power of revealed knowl- edge can only imagine in weak expectation. That every seed does not develop a perfect bloom could not justly be charged to the general principle of repro- duction. For which reason the individual could not justly demand more than what the touch of God re- veals direct ; if not more than knowledge certainly no less. The direct relation between individual man and God is an invisible crown that has no comparison to the visible made so attractive with a few feathers that multitudes will chase it until reality is entirely forsaken. Knowledge in the absence of a choice of conduct would be as useless as a policy of attraction with no objects to attract. Also a reasonable person would soon realize that he could discover more by his own light than to follow in the wake of policy and be- HUMAN EQUITY 7 come content in being enveloped in another shadow. Of course this is heresy so far as policy is concerned, but when the individual is compelled to be born, and then told as soon as the sense of hearing is revealed that he will always be compelled to serve at the com- mand of others, it would be a reasonable query to de- termine for what purpose he was given a light that was not solicited, and then taught by his predecessor to blow it out for fear he might see something to en- danger his future welfare. The communion of Spirit cannot be studied on doc- trinal lines or from any system of policy, for policy and Christianity were never comfortable bed-fellows. The outer and inner world constitutes the differential to which education is strictly confined. What God re- veals to the unit of humanity is beyond the province of man to reveal to each other. It presents the objec- tive to the subjective and embraces the imperfection of language to bridge this impassable gulf. The auth- ority of the object over the subject has always been the incentive of activity; always depending upon the submission of the subject to the object. Association, therefore, is no less a fact than the communion of Spirit imprisoned within the individual man. The wisdom of this feature of human equity is sublime, it surpasses the most brilliant attempt of man to es- tablish a theory of knowledge in the tentative effort to discover the truth as it is often expressed. To admit that the Truth was revealed to every unit of humanity would be extremely impolitic for a po- litical man to do, for his relation as guardian of society would be immediately advanced as a reason why indi- vidual independence would be treated as absurd. It 8 HUMAN EQUITY would be overlooked, however, that no better proof exists of the independence of each and every person, than what is proclaimed in denying it. Because one individual is of such slight importance as a part of the whole, that egoism would be the insignia of reproach for anyone to assert that he knows more about God than any man could impart to him. There is no bet- ter evidence that a person has completely surrendered to the objective feature of existence than a display of ostentation in contempt for what he terms "inferiors" since he never tires in expressing admiration for his "superiors." He presents himself as an object to his "inferiors" while at the same time he is a subject to his "superiors." It is a mere figure of speech concern- ing etymology more than concrete Truth. It was more than Aristotle could explain how one man could be superior to another when a common source could not be disposed of except by the coining of a word signifying phenomenon or a mysterious appearance, which modern philosophers affirm to be the "un- known." If policy is embraced with clinging affection, the search for the Truth could be deferred, since the at- tention would be too preoccupied with a positive to permit of a negative disturbance. In addition to the revelation of knowledge man is endowed with ambi- tion to progress in distinction from the animals. The man who seeks to transcend the wisdom of God by refusing to acknowledge his omniparity, betrays an absurdity to the observation of the commonest mortal, even if he is politically compelled to remain silent. Professor G. Stanley Hall, Ph.D., L.L. D., has discov- ered that a "common laborer" can perform his duty HUMAN EQUITY 9 with a maximum of five hundred words, while many thousand can be imparted to the plastic receptacle of youth; for what purpose appears to be deferred to inference, which can be deducted from the fact as stated. The possibility of becoming more than a com- mon laborer would be inferred as the incentive for the tacking on of such a multitude of words with in- ference again that enough could be stored in the mem- ory to transcend the simple knowledge that God be- stows impartially to all. This does not imply a pur- pose to dispute the fact as stated, but the absence of facts not stated is the immediate observation. For, if the common laborer was inferior by reason of his be- ing deficient in the objective symbols externally im- parted, it appeared to be overlooked that the common laborer is equally dependent upon thought subjective, as another with a profusion of symbols derived from thoughts objective. It is the effort to transcend the power of God by reason of the faculty of progress, that has been a uni- versal phenomenon. Because as a rule man grows important as he progresses, he has never succeeded either from science or political effort to make a god by the common Power which is the true God. IO HUMAN KOUITY CHAPTER II. FIGURATIVE COMMUNICATION. In the absence of any method of communicating thought, the relation between man and man would be a condition of equity by reason of the inability to make signs and figures of comparison by which means a correspondence is possible. If every presentation of an object revealed a positive character to whatever subject it came in contact with, it would be a. state of equity that would make the communion of thought absurd. That is, if knowledge had the power to im- part knowledge, the equity between subject and object would have been established at birth. Allowing that existence in the light of complete equity would be a paradise, it could readily be seen that learning would be impossible because there would be nothing to learn. To say that "something exists" would be equiva- lent to a "thinking thing" which Spenoza appeared to believe, in trying to prove that substance could think. The genus of pure thinking is the invisible Logos, or Word of God, or communication of thought between man and man would be impossible. To contend that the figurative is "vulgar" while the literal is culture, presents an obstacle between the Logos or natural in- telligence and the acquired (literal) that is more po- litical than honest or moral. That the learned in let- ters are more responsible for this duplicity than the HUMAN EQUITY I I illiterate, makes such personality accountable to God, even if the thought that individuality depends upon for its corporal existence, can be silenced by a policy and maintained by collective institutions which seek to preserve the old dogma that might was right. If human equity was a visible reality in the same sense that it is a spiritual fact, it would be a passive condition suggestive of the millennium. To evade this spiritual fact for material profit would not detract from the personal conception of human equity. Neither does silence convey an ignorance of the com- munion of spirit. A personal presence, however, to the contrary is an evidence of equity that the learning of all ages has ever failed to disprove. The Logos of thought establishes the genus of personality that noth- ing but the individual will can defy. A dogmatic pol- icy takes advantage of the protective sense of fear, but the reaction is more effective upon the dissem- bler, if observation is reliable. To allege abruptly that culture is responsible for the misery and evil in the world repels attention, since the first principle of communication is attrac- tion. Allowing that the genius of culture embraces all the wickedness of the world it does not follow that culture as such is wicked. Progress signifies culture and represents the line of demarcation between the animal and human, in the absence of which culture itself would be impossible. Crystalized materialism could represent culture incarnate, but all subject mat- ter is predicated by heat from which the activity of progress demands attention. It transcends the most orthodox conviction, so simple is activity engendered by the universal character of heat, that it establishes 12 HUMAN EQUITY a human equity to which every phase of human con- duct is subordinate. That the literal method of communication is an im- provement over the figurative, which is due to the innate inspiration of progress, it does not effect the principle of communication since it always rests upon the direct inspiration of progress. There is a poten- tial policy in treating the literal as antithetical to the figurative since the two principles are strikingly syn- thetic. It points to a motive antagonistic to civiliza- tion no less than progress. The fact that progress persists in becoming an established fact, the potential effort of the learned in claiming specific inspiration instrumental of the end obtained, becomes involved in the means employed. If the truth depended upon a false foundation there were no need for such words as logic and reason. Specific inspiration and reason are more antithetical than figurative and literal methods of communica- tions. There is a purpose in this distinction that pre- sents an absurdity, since the directing influence of the literal is employed to subordinate the power of God by the secondary power of man. That man is in com- munion with God during the entire period of corporal existence requires no proof other than a personal pres- ence. It is a cardinal personality possessing a clear title to the "thinking thing" as literally termed to ex- press the soul. Not that it is a thing of substance, but the thinking that constitutes the important feature of person, to dispute which, the proof would devolve upon the disputant. The strenuous effort of the learned to maintain class supremacy parallel to the caste system of the HUMAN EQUITY I 3 East, becomes more obvious as culture appears to give greater promise of an escape from moral obligation. The illiterate are a ready prey to the greed of the cul- tured and by maintaining the dogma of the ancient tyrants prior even to the Christian era, even the cul- tured appear sincere in the worship of literal vaga- ries which maintain a superficial appearance of reli- gion and moral rectitude. That this modern system of culture from a moral standpoint is a delusion, the relation between literal and figurative methods of por- traying thought is a remarkable witness. The rela- tion between the secular and political culture grows stronger as the disintegration between religion and politics reflects natural progress. If dominant interests are forced to abandon the po- litical control of religion and retreat to a position of secular culture with defective communication, (the present written language) it will be interesting to watch the result even if it is not seriously disastrous. It should always be borne in mind that culture and virtue are antithetical terms, for evil can be as readily cultivated as goodness, frequently more so. For this reason it is a misfortune to mistake culture for virtue suggesting a return to paganism of which the renais- sance period furnishes a recorded evidence. The in- ference is that culture guided by the policy of material greed was never remarkable for moral conduct. More suggestive even than the vagaries of culture is the gradual dawn of personal freedom so long burdened with political religion. In considering the differential between the letter and figure, both terms being embraced in the figure of speech, it is important to observe than an argu- 14 HUMAN EQUITY ment, considered apart from discussion, is scarcely more than the defining of words. The science of lan- guage would be no science at all unless a fundamental standard of definition was strictly adhered to. The science of language (figuratively) is an esoteric cham- ber, from which perch one can look down without being seen from below. It presents a logical figure that does not detract from a speaker's argument be- cause the person cannot comprehend the terms em- ployed. If the motive is political the differential be- tween the figure and letter is essential. If the motive is spiritual or philanthropic there is no difference whatever between the figure and letter. The use of a figure to communicate ideas of thought is more license than political authority can consis- tently permit, because the letter permits of a more definite precision in restricting a limit. Hence for a political purpose a strict standard of communication must be maintained as a state measure, regardless of the Truth, or whether the established standard is right or wrong from a moral stand. The policy of all civil governments, since society demanded political protec- tion, has been to control religion, which is more read- ily comprehended by the figure of communication than the letter, for the reason it appeals more readily to common understanding than the letter or articulate speech. That is, the picture of a horse is more natu- rally conceived by the mind in duplicate image than the word horse. It appears to be overlooked, however, by politicians and scientific scholars who would shout in derision against the mere suggestion of human equity, that the word horse would never convey the conception of one prior to perceiving it per se, or fig- HUMAN EQUITY I 5 uratively communicated by picture. It should be ap- parent, therefore, that the policy of deference shown to the letter is more to disguise the Truth for fear the common people will discover that human equity is more of a reality than political sagacity sustained without a resort to duplicity. The ignorance of let- ters gives color to political authority but the figure of precedent rises like a ghost in the dark, and asserts its pre-eminence to natural language. In comparison to the literal, the relation of the latter is a mere shadow. The multitude of objections that can be hurled at reality or the supreme truth is as futile as to attempt the destruction of space and time, because words de- rived from the science of letters are relative only to the figure which is always the fact. The most inge- nious effort has been resorted to in all time that any record preserves, to simply transcend Spiritual auth- ority by physical strength directed by political saga- city. It has been shown and possibly misunderstood that in the absence of difficulties progress would have no field of operation ; and human equity would be a matter of fact requiring no effort to demonstrate; but activity will not admit of a passive state, when it can be readily observed that every normal human being possesses the ambition of progress which is a feature of his body with the consciousness of life. If a person has not the courage to admit what he knows to be a fact, it presents a proposition foreign to a state of equality. The point is, if the wicked can bear their punishment, knowing they are wicked, the innocent can bear physical pain with a fortitude that would put the wicked, knowing his wickedness, to shame. 1 6 HUMAN EQUITY The science of etymology is more political than logical if the word "logic" is permitted to bear a posi- tive definition. This important word is played with for political effect, but no scientific argument of any character can be maintained with a dual definition of terms employed. It gives the man of letters ("a literature") that practically excludes the figurative man or, technically speaking, the "layman" from any recognition other than a secondary position, but the point again is whether a policy can transcend the Truth. The mere assertion that the Truth is the ultimate end of an ar- gument cannot be conducted politically, for reasons stated that terms are defined to protect political auth- ority as supreme over religion, which is usually re- ferred to as "Church and State." It presents an inex- haustible controversy from a literary point of view, and to recognize the political definition of words, is to maintain a supremacy of the literal over the figu- rative, it presents a parallel situation as that between the political and religion, which could be extended to the natural relation with the artificial or materialism to the spiritual. To consider the search for the Truth it could be seen that the difficulty is more political than real, hence to view the situation without political bias, it could be observed that the figurative must be recog- nized as the fundamental principle of communication, by reason of the simplicity in which understanding can be exchanged. The figure appeals to natural in- telligence when the letter would be a blank, yet in logic the letter is also a figure which science would give it a material attribute with the avowed purpose HUMAN EQUITY I 7 of discovering a Spiritual Truth. The erudite class of humanity form a learned peerage in such close al- liance to political sagacity that a personal attempt to reform politics would be to invite persecution which the records of the past bear ample evidence. It can be demonstrated by the figure pictorial, or the letter literal, that both forms are figures of speech pertaining to the Logos, or it would cease to be the ver}' source of logic. The fact that the term "Logos" represents a "distinct personality" is a definition re- mote from any political definition and the fact that personality is recognized it excludes any policy that could definitely elevate itself to a position of authority to distinguish one personality from another, — that is, in the absence of politics or statecraft. The State has always to maintain a standard of weights and measurements, for science has never been able to demonstrate the weight of a pound or length of a foot ; this pertains to matter or a passive substance. Now to pass into the realm of the active and affirm that the State should maintain a standard of methods in the commerce of thoughts it would be a state of harmony that would transcend the most ideal. In act, ideal progress proves, and discovery would not exist, if the State could legislate and maintain a stand- ard of thought or to a nicety restrict every subject to a limitation of what to think, or not to think. Noth- ing could be more absurd in science or theory to ex- exploit such a self-evident impossibility. It would practically be an attempt to restrain the power of God. Thus if the Logos means any thing it is no less than God. As a base of more extended observations 1 8 HUMAN EQUITY the Logos pertains to "distinct personality." (The Century Dictionary.) It should be observed that per- sonality is qualified by distinction. This distinction could not be maintained as authority without the power of the State which would be establishing a standard of thinking. The fact that the Logos pertains to more than the State has any possible jurisdiction over, it throws a little ray of light upon a dual authority divided be- tween the Spiritual and political. It would be absurd for the object to attempt to prove what the subject knows, even if the object reflected the knowledge known, which the science of psychology exploits to an exhaustive length. The point in brief is, if the qualifying word "distinction" with any other seeking to qualify a word representing the Truth — Logos — God — Knowledge, the State is responsible for the at- tempt to qualify whatever word is used to designate the Truth. In the absence of any policy the word "Logos" would signify "person" without the "dis- tinction," a distinct effort to intrude upon the realm of Spirit. It remains for the objector to prove that the Logos does not apply to human unity rather than a distinct personality which science and philosophy have never been able to more than affirm. It leads to the observation that the word logic de- rived from "Logos," pertains to a personal conception of the Truth from which even science is excluded, and the political effort to establish a communication be- tween the spiritual and literal has never been bridged. Also such terms as "live matter," "scientific logic" and "unknown truth," are vague and meaningless terms, showing that logic begins where science leaves HUMAN EQUITY 1 9 off. Logic therefore is not a science but the force by which means a scientific method of commerce between man and man is possible, derived from the Power of God — the power of Man — the universal Equity of Humanity. 20 HUMAN EQUITY S, CHAPTER III. THE UNIT OF PERSONALTY. xience says, one and one are two. Truth says that one and one continue to be one, from the beginning of time to the end of time. It is correct mathematically to say one and one are two according to the science of numbers and learning, but logically it is not true, and therefore it has no philosophical force in analyzing Spirit, the principle of mathematics is limited to pas- sive matter extended in parts either figuratively or literally according to numbers. The science of Leib- nitz proved nothing in his search for a devisable spirit His monad was confined to the science of mathematics and demonstrated the ultimate extention of an atom. He gave evidence, however, of knowing more about the unit of personality than the civil government of the period would permit him to demonstrate. An argument between mathematics and logic, in- volves the personal unit against unity or a group of units, the one against the many. It is a very common remark that the chain is no stronger than its weakest link. It is a scientific clincher and represents a nega- tive personality, but it is the chain involved, showing that the chain depends upon the link without effect- ing the unit of which the chain is composed. As a mathematical proposition it is an extension of num- bers, and the fact that a single link destroys the effect- HUMAN EQUITY 21 iveness shows the unit to be the one feature of the chain that makes the chain itself a unit. If it were one chain opposed to another, like two nations, two doc- trines, or two political organizations, the argument resolves into a material one. Thus the calculus of mathematics is an extension of parts scientifically exact as pertaining to numbers or measurements but the unit of concrete matter is the same whether a monad or a congulation of parts into a whole. A person is a unit of entire humanity by the same trend of reasoning, and while it presents nothing new to the fraternity of learning, it is of special import- ance to the simplicity of common understanding. Also if a person becomes a sterile proposition, by cul- tivating a negative objection to an abstruse simili- tude, a more simple comparison might be a step to the abstruse of which the learned, in proportion to their degree of learning, appear very reticent for fear simplicity will make commonness too common. It is therefore of the first importance to the uncommon to defend the mathematical and scientific method of obtaining learning (not knowledge, for such a term would embrace the natural). The natural would suggest that one and one con- tinue to be one regardless of the mathematical exten- sion of points and "monads." A simile of simplicity or the natural opposed to the scientific could be stud- ied from a drop of water taken from the ocean, con- tinuing to be the ocean regardless of the apparent loss, only apparent, however, for the drop itself could be divided and multiplied mathematically to the end of time without in the least disturbing the unit of a drop of water, which would return to the unit ocean 2 2 HUMAN EQUITY long before the number of monads, or atoms, it con- tained, could be determined. It would be logical to observe that a single bean in a barrel of beans was only a part of the concrete unit that the barrel contained. That is, the congulation of numbers constitute the mass, which is always a unit of substance, in contra- distinction to Spirit ; and logical for the reason that science depends upon mathematics in seeking the Truth by its limitation to materialism, while logic to be such is the Truth itself, the Motor of motion re- quiring no proof any more than light would, in being denied by darkness, until it proved by its own light that it was light. The conclusion is, that Truth and logic cannot be analyzed by even mathematical ex- actness. Every form of motion has been eagerly grasped by science since Aristotle exposed sophistry by substi- tuting philosophy and science on lines inaugurated by Socrates, only to have his own conclusion success- fully refuted by later development. The trend of Socrates, as represented by Plato was, "Is it true?" rather than, "Who said it was true?" The Truth today is the same as at any previous day, since science, structural formation, theories and doc- trines, were all embraced in the political, confined to material limitation, and therefore temporal ; the re- sult of force, the very essence of God, misdirected by the conduct of man in defiance of the revealed Truth. The Truth finds the man and the pretence of searching for it proves that the efifort to hide the fact would be the best evidence in the world that he was already in possession; and instead of searching for it he would be seeking scientific or political assistance to get rid of it. HUMAN EQUITY 23 Whatever is temporal suggests a change of base, therefore to study motion some visible substance must be observed. The scientific examining of mo- tion has been extended to an exhaustive limit, but in a logical sense it is the substance or body in motion rather than motion. It is therefore the source of mo- tion that is being sought, by studying the body while in motion. This error of mathematics in measuring a body in motion would be obliged to calculate the distance from one point to another which would be a mathematical impossibility and therefore absurd. Logic admits of no standard less than the Truth it- self, therefore when a body in motion is measured as to time and space with a view of proving the power that moves the body, it would be necessary to demon- strate mathematically what the distance was between the Truth and a falsehood, or to be more exact, what would the distance be between the Truth and a false- hood when the falsehood was extended to its mathe- matical limit? It would be analogous to the distance between science and logic. Aristotle coined the word "metaphysics" to estab- lish a unity of matter and Spirit. His genius, how- ever, was confined to mathematics, and when Addison declared that Aristotle was the greatest logician in the world, it would have been better stated to have called him an artful dodger, for he showed a political method of evading the Truth in patronizing Alexan- der, his pupil. It is not strange that the fame of Aristotle tickled his vanity, for the sycophancy of the period could scarcely be resisted when greatness depended upon the number of followers a person could attract. No bet- 24 HUMAN EQUITY ter proof exists today of his fallacies than the skepti- cism that followed in his wake. No science or theory could be maintained without a strict attention to a standard definition of words. A definition of signs by which human thoughts are portrayed for the purpose of communication between persons ; and just as important as a standard of weights and mea- sure to preserve the length of a foot or how much sub- stance constituted a pound. That Aristotle tried to establish a standard definition of words in accord with the science of numbers, with state authority to enforce it, made his conclusions temporal in propor- tion to the state's ability to maintain its authority. Thus whatever depends upon human authority as de- vised by man's work, or instrumentality in touch with substance. Aristotle's entire system of philosophy depended upon the apotheosis of some human mortal. It presupposed that might was right. He was a math- ematician, but to call him a logician for the purpose of maintaining a supernatural system at the present time, would entail the necessity of a dual definition of the word logic, which could not be both true and false. Skepticism applied to state or political religion has always possessed a degree of progress since officials of one nation could agree to a method by which the equity of the common people could be disguised ; some other nation would advance by reason of doubt in whatever related to the differential between the passive and active, or the object moved, and the Power that moved it. An honest doubt would not be skepti- cism in a natural sense ; and therein lies the differen- tial between matter and Spirit, practically the same as HUMAN EQUITY 25 the passive and active. A state or political authority for an absolute standard of the definition of words (objective language) would as effectually destroy progress as to break a child's legs at birth to prevent it from walking. Political or collective authority has always objected to private judgment since communi- cation was first established, however remote the fact might be. The reason should be obvious, simply be- cause the unit of personality would mean a personal communion of Spirit which, it has been the effort to show, is distinct from the communion of matter, a logical impossibility and only tentatively maintained by political authority, what history has always proved to have been temporal ; from which it is also proof that the position is not logical. (A word derived from Logos, identically God, signifying Truth and Person.) If the political definition supplies the word "distinc- tion" to the word "person" it does not detract from the relation of person to the Logos which is the im- portant feature to observe. Again whatever is tem- poral is matter in motion but not necessarily live mat- ter moved by connate Spirit which, if not immutable Truth it is not objective substance, which can be demonstrated by sense perception (the very limit of science and mathematics). That is, substance is that which can be perceived by the senses, but the Power to conceive, what contact reveals to the senses is con- fined to person, which concerns material things, either moving or at rest. Aristotle could not have been ig- norant of this simple principle, for if he had been he could not have been so successful in dodging without having a knowledge of some substance to dodge ; be- sides he could not have been ignorant of what con- 26 HUMAN EQUITY stituted the essential character of his progenitor, Socrates. It is neither Socrates, Plato, or Aristotle that con- cerns the present other than their renowned person- alities, which were subject to the same Logos that every personality is dependent upon, may it be a monad or a body in possession of a Motor or the Power to generate energy sufficient to move things or dodge whatever substance appeared too formidable to overcome. If the standard authority derived from the science of etymology (policy in disguise) would supplement a definition to the word politics by adding — the science of dodging — the simple-minded would readily understand that they should dodge whatever substance that did not appeal to experience, or the inner conception of understanding. Shakespeare wrote, "If reasons were as plenty as blackberries, it would still be impossible to compel a person to conceive the sense of understanding." The Power to perceive is the real Logos of person ; it should be recognized as the Truth per se. External contact does not impart the Power to perceive, hence the Power must exist prior to the contact with an ex- ternal object, or conception would be impossible. It is an imposition upon personality, to even attempt to teach that the subject depends upon the object. It is simply a political effort to dodge the very essence of consciousness. The word "policv" signifies a scheme — something to be done — a design. Polity is derived from this word "policy." It does not involve the Power, without which no action or movement could occur; besides, policy would be absurd if it could not direct a move- HUMAN EQUITY 2 J ment in different directions while only one could be true. It can readily be seen, therefore, that politics, which is derived from policy, signifies a dual move- ment contrary to a straight line that an inanimate ob- ject would take. Human conduct is therefore ac- countable rather than the Power to move things. If the power or energy was at fault man would never have had occasion to symbolize an action of conduct to hide an internal design. It simply shows if a man had no conception of the ability to direct his conduct from a straight course the word policy would never have signified anything. Person — Logos — God — apply to one humanity in common, and what constitutes a perfect equity is the Power of God rather than the effect of this Power that individual man was permitted to direct, which the di- versity of conduct is ample proof. That a wrong act which is able to direct the movement of the body can only be known primarily from the act itself, the rela- tion between man and man could not be both altruis- tic and political. It is this feature of human conduct that needs ventilating, more than the conduct of the common people who are scarcely recognized as hav- ing any human qualities except what is imparted by external policy. There is no question but what virtue renews itself from the crude or base, but that is no reason why a pretence of altruistic conduct should be paraded in the disguise of policy. Because the common people take but little interest in the "higher criticism" of modern learning, it does not follow that they do not think in silence ; a force that will demand settlement if history is worth con- sidering. If individual man is not in direct commu- 2 8 HUMAN EQUITY nion with God from the instant he conceives light, there is no difference between the animal and the human. The mere assertion that humanity is classi- fied by degrees of intelligence, is inconsistent with the necessity of maintaining a policy. Objective altruism advocated by a subjective pol- icy is a perfect example of egotism. The example will attract more attention than the precepts. It is this ability to dissemble that casts a discredit upon human intelligence as a concrete principle. The person who can affect morality and benevolence, can also decoy the credulous by a superficial display of acquirements of either money or bookish terms. In this way ego- tistic man can put on an altruistic dress; and even his peers in learning can scarcely penetrate the disguise. The altruistic system of modern learning (sometimes alluded to as the higher criticism) is materialism, mere paganism in a modern dress; were it otherwise the skeptical criticism of the Bible would be absent. Even the philosophy and srience of the Bible is more than modernism can successfully destroy, : nothing of its logical and spiritual character. The mere affirming that the science of mathematics is logi- cal does not prove that logic is a science, or that one and one are two. Two parallel lines could be treated as analogous, but it would nor prove that two analo- gous assertions were parallel. The Truth does not rest upon the authority of who said it was true. What an individual person or the unit of personality wants to know is. whether one Truth and one Truth makes more than one, or whether the word Truth does not always represent a singular number and never a plural. The Truth is also positive since the negative HUMAN EQUITY 29 must bear the burden of proof. It is like an effect seeking to overtake the cause. It is analogous to a mathematical demonstration to prove that the passive controls the active, or that darkness can affirm its presence in the light. The plural "we" is only a mathematical part of the logical One. A word in the first person signifies One; to be mathematical, numerical parts of the One are involved. The relation therefore of the One to the many is re- markably simple. The higher critics who declare themselves to be the salvation of Christianity should compute the length of time it will take for Science to overtake logic providing half the distance between them is daily accomplished. In another form, how long will it take for a part of humanity, numerically more or less, to overcome Person, the One whole? 3