We who live are the best posterity that time has ever found. We gather everything that the past has left us, and we keep it alive. We are the heirs of the great decipherments; what was silent to shepherds who sheltered and pilgrims who wondered, speaks to us. We have the rites of Egypt and the liturgies of Babylon in Dover editions. Ours is the shore where all the bottled messages wash up.
We are the restorers, the would-be resurrectors. We set aside whole towns as temples to the past. What workman, caring for his tools, has ever thought that 100 years on someone might want to use them for pleasure's sake; that a 1000 years on, someone might copy them, to do his work just as he did it, save not in labor? Yet in Williamsburg or Guédelon this has come to pass. How little has been lost! There are among us who can knap flints, write Latin poetry, command cavalry, duel, dress a dandy, build a steam engine. Old sleeping gods have found new life in new worshipers; and the names of lost nations return after parturition as the names of states. What was painted in cramped cave dark before man had dominion rises on billboards over cities of steel and unsetting day.
But the past cannot thank us.
Our time has its stuff from the past, yet it has no past; it has its justification from the future, yet it has no future.
It has no past because it has too many pasts. Our scholarship is so deep, our science is so subtle, our archives are so long, that we can have the past without history. We can understand an age, not through its successors, but as it understood itself.
But that secondary understanding is neither noise to filter nor hearsay to disregard. When one age arrives, it defines itself by how it understands its predecessor. By understanding each age directly, we lose the meaning of that understanding. We can meaningfully regard the Middle Ages as a fog of superstition and hair-splitting that the light of the Renaissance lifted; we can meaningfully regard the Renaissance as an access of vandalism that tore down the edifice built up by Augustine and Aquinas, which like its architecture though it seemed dark from without, within was all light. But we cannot meaningfully accept that both the Middle Ages and the Renaissance incarnated reason. To do so would empty meaning from the idea of reason.
With the computer, technology has known irony. The screen, which seemed once the very promise and sign of the future, has turned out to look only into the past and present. The screen transcends distance: it brings the past to the present, and it brings the far of the present near. But it cannot span the distance of the future. We must either rely on ourselves to see the future, or forget that it is to come.
Observe the decline of science fiction. I say decline reluctantly; much is still being written that satisfies both in quality of storytelling and audacity of imagination. But excepting some outcroppings of cyberpunk, mainstream visions of the future are recombinations of ideas older than the people who make them. Forty years of technological development have principally influenced science fiction by providing it with better special effects. The excuse is a bad one. "Technology is moving too fast, our predictions will seem silly." The risk of silliness is the entry fee to thinking about the future. What has changed it that this fear of a misstep has become paralyzing; that we have become so disused to thinking about a future that the only future we can imagine is one in which the human race fails or is transcended. This is not speculation at all; it is old-fashioned doomsaying, which in retrospect seems not only silly, but possibly evil—it discourages and confuses.
Eclecticism thinks little of the future; yet in becoming eclectics we have accepted a unique responsibility to the future. In our museums, our archives, our libraries, we have concentrated the whole physical heritage of the human race; and in our global culture we are doing the same for its intellectual and spiritual heritage. We have done this out of need and desire; but after what we have done we have lost the right to give up. Our culture cannot be allowed to die. Our civilization cannot be allowed to decline. Our world cannot be allowed to fall. We have gathered everything to ourselves; and if we go, then everything goes.