No More Learning

There are many other things that one might point out. One might point
out how the Renaissance was great, because it sought to solve no social
problem, and busied itself not about such things, but suffered the
individual to develop freely, beautifully, and naturally, and so had
great and individual artists, and great and individual men. One might
point out how Louis XIV. , by creating the modern state, destroyed the
individualism of the artist, and made things monstrous in their monotony
of repetition, and contemptible in their conformity to rule, and
destroyed throughout all France all those fine freedoms of expression
that had made tradition new in beauty, and new modes one with antique
form. But the past is of no importance. The present is of no importance.
It is with the future that we have to deal. For the past is what man
should not have been. The present is what man ought not to be. The
future is what artists are.

It will, of course, be said that such a scheme as is set forth here is
quite unpractical, and goes against human nature. This is perfectly
true. It is unpractical, and it goes against human nature. This is why
it is worth carrying out, and that is why one proposes it. For what is a
practical scheme?
A practical scheme is either a scheme that is already
in existence, or a scheme that could be carried out under existing
conditions. But it is exactly the existing conditions that one objects
to; and any scheme that could accept these conditions is wrong and
foolish. The conditions will be done away with, and human nature will
change. The only thing that one really knows about human nature is that
it changes. Change is the one quality we can predicate of it. The
systems that fail are those that rely on the permanency of human nature,
and not on its growth and development. The error of Louis XIV. was that
he thought human nature would always be the same. The result of his
error was the French Revolution. It was an admirable result. All the
results of the mistakes of governments are quite admirable.

It is to be noted also that Individualism does not come to man with any
sickly cant about duty, which merely means doing what other people want
because they want it; or any hideous cant about self-sacrifice, which is
merely a survival of savage mutilation. In fact, it does not come to man
with any claims upon him at all. It comes naturally and inevitably out
of man. It is the point to which all development tends. It is the
differentiation to which all organisms grow.