It is always possible, of course, that this pre-eminence of intellectual enterprise in the civilization of the Western peoples is a transient episode; that it may eventually -- perhaps even precipitately, with the next impending turn in the fortunes of this civilization -- again be relegated to a secondary place in the scheme of things and become only an instrumentality in the service of some dominant aim or impulse, such as a vainglorious patriotism, or dynastic politics, or the breeding of a commercial aristocracy. More than one of the nations of Europe have moved so far in this matter already as to place the primacy of science and scholarship in doubt as against warlike ambitions; and the aspirations of the American community appear to be divided --between patriotism in the service of the captains of war, and commerce in the service of the captains of finance. But hitherto the spokesmen of any such cultural reversion are careful to declare a perfunctory faith in that civilization of disinterested intellectual achievement which they are endeavouring to suborn to their several ends. That such pro forma declarations are found necessary argues that the faith in a civilization of intelligence is still so far intact as to require all reactionaries to make their peace with it.
Meantime the easy matter-of-course presumption that such a civilization of intelligence justifies itself goes to argue that the current bias which so comes to expression will be the outcome of a secure and protracted experience. What underlies and has brought on this bent in the temper of the civilized peoples is a somewhat intricate question of institutional growth, and can not be gone into here; but the gradual shifting of this matter-of-fact outlook into the primacy among the ideals of modern. Christendom is sufficiently evident in point of fact, to any attentive student of modern times. Conceivably, there may come an abrupt term to its paramount vogue, through some precipitate sweep of circumstances; but it did not come in by anything like the sudden intrusion of a new invention in ideals -- after the fashion of a religious conversion nor by the incursion of a hitherto alien element into the current scheme of life, but rather by force of a gradual and unintended, scarcely perceptible, shifting of emphasis between the several cultural factors that conjointly go to make up the working scheme of things.
Along with this shifting of matter-of-fact knowledge into the foreground among the ideals of civilized life, there has also gone on a similarly unpremeditated change in the attitude of those persons and establishments that have to do with this learning, as well as in the rating accorded them by the community at large. Again it is a matter of institutional growth, of self-wrought changes in the scheme of use and wont; and here as in other cases of institutional growth and displacement, the changes have gone forward for the most part blindly, by impulse, without much foreknowledge of any ulterior consequences to which such a sequence of change might be said to tend. It is only after the new growth of use and wont has taken effect in an altered range of principles and standards, that its direction and ulterior consequences can be appreciated with any degree of confidence. But this development that has thrown up matter-of-fact knowledge into its place of paramount value for modern culture has in a peculiar degree been unintended and unforeseen; the like applies to the case of the schools and the personnel involved; and in a peculiar degree the drift and bearing of these changes have also not been appreciated while they have been going forward, doubtless because it has all been a peculiarly unprecedented phenomenon and a wholly undesigned drift of habituation. History records nothing that is fairly comparable. No era in the historic past has set a pattern for guidance in this matter, and the experience of none of the peoples of history affords a clue by which to have judged beforehand of the probable course and outcome of this specifically modern and occidental phase of culture.
Some slight beginnings and excursions in the way of a cultivation of matter-of-fact learning there may have been, now and again, among the many shifting systems of esoteric lore that have claimed attention here and there, early and late; and these need by no means be accounted negligible. But they have on the whole come to nothing much better than broken excursions, as seen from the point of view of the latterday higher learning, and they have brought into bearing nothing appreciable in the way of establishments designed without afterthought to further the advance of disinterested knowledge. Anything like a cultural era that avowedly takes such a quest of knowledge as its chief and distinctive characteristic is not known to history. From this isolated state of the case it follows, unfortunately, that this modern phase is to be studied only in its own light; and since the sequence of development has hitherto reached no secure consummation or conclusion, there is also much room for conflicting opinions as to its presumptive or legitimate outcome, or even as to its present drift.
