Biotechnics : the practice of synthesis in the work of Patrick Geddes

either Carlyle or Ruskin though less of a writer than both, he seems to come nearer to Morris. Though less of an artist than Morris he perhaps avoids the touch of naivety which marks Morris’ involvement in politics, great and noble though this was. Geddes never loses sight of the whole human problem but he does not look for solutions (or even the beginning of solutions) on one level, such as the political, alone.

His own criticism of Carlyle, Ruskin, and Morris, much as he respected them, was that they were too romantic. His own scientific and technical sureness in fact make him an even more effective champion than they were against the Leviathan that was already threatening us.

Time is lacking now to speak of Geddes’ work with the Sociological Society, but this has left us books and articles by the Branfords and others.

A. synthesized statement of Geddes’ mature counsel was published by the New Europe Group in the ‘Thirties’ and re-issued for his centenary celebrations in 1954. You may find it in what was probably the original source of William James’ famous statement about “The moral equivalent of war’:

‘In order to be ready for the New Order: The things we are to

leave behind us are the selfishness of individualism and the

present system of industrialism. Secondly, the centralisation which has destroyed local life almost everywhere in Europe, sacrificing everything to the tyranny of the great capitals and culminating in the State worship which is seen at its worst and strongest in Berlin. And, thirdly, the abstract intellectualism divorced from life and action, unhistorical and unprogressive,

a culture of mummeries, not of growing and changing human

minds.

‘For this we are to substitute a new culture which is to be

historical, looking back to beginnings and on to ideals; one

that sees in the last century’s great discovery of evolution no

mere mechanical process of combative physical egoism, but a

force in which altruistic impulses play their part as well as

egoistic, and the struggle for individual existence rises into the culture of existence as a member of a community.

‘And, above all, we are to substitute for the worship of capitals

and the State a revived city and regional life, rejoicing in

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