It cannot be denied that civilization, by the many false practices which it has introduced, by the facilities which its very complexity affords to the concealment of crime, and by the monstrous systems of corruption which fashion, caste, and conventionality are enabled to shelter, is the direct means of rendering many individuals miserable in the extreme; but these are the necessary incidents to its struggles to advance under the dominion of natural forces alone.

It would involve a great fallacy to deduce from this the conclusion that civilization begets misery or reduces the happiness of mankind. Against this gross but popular mistake may be cited the principle before introduced, which is unanimously accepted by biologists, that an organism is perfect in proportion as its organs are numerous and varied.

This is because, the more organs there are, the greater is the capacity for enjoyment. For this enjoyment is quant.i.tative as well as qualitative, and the greater the number of faculties, the greater is the possible enjoyment derivable from their normal exercise. To say that primitive man is happier than enlightened man, is equivalent to saying that an oyster or a polyp enjoys more than an eagle or an antelope. This could be true only on the ground that the latter, in consequence of their sensitive organisms, suffer more than they enjoy; but if to be happy is to escape from all feeling, then it were better to be stones or clods, and dest.i.tute of conscious sensibility. If this be the happiness which men should seek, then is the Buddhist in the highest degree consistent when he prays for the promised _Nirvana_, or annihilation.

But this is not happiness--it is only the absence of it. For happiness can only be increased by increasing the capacity for feeling, or emotion, and, when this is increased, the capacity for suffering is likewise necessarily increased, and suffering must be endured unless sufficient sagacity accompanies it to prevent this consequence. And that is the truest progress which, while it indefinitely multiplies and increases the facilities for enjoyment, furnishes at the same time the most effective means of preventing discomfort, and, as nearly all suffering is occasioned by the violation of natural laws through ignorance of or error respecting those laws, therefore that is the truest progress which succeeds in overcoming ignorance and error.

Therefore, we may enunciate the principle that progress is in proportion to the opportunities or facilities for exercising the faculties and satisfying desire.

2. Progress and Prevision[338]

We have confused rapidity of change with progress. We have confused the breaking down of barriers by which advance is made possible with advance itself.

We had been told that the development of industry and commerce had brought about such an interdependence of peoples that war was henceforth out of the question--at least upon a vast scale. But it is now clear that commerce also creates jealousies and rivalries and suspicions which are potent for war. We were told that nations could not long finance a war under modern conditions; economists had demonstrated that to the satisfaction of themselves and others. We see now that they had underrated both the production of wealth and the extent to which it could be mobilized for destructive purposes. We were told that the advance of science had made war practically impossible. We now know that science has not only rendered the machinery of war more deadly but has also increased the powers of resistance and endurance when war comes.

If all this does not demonstrate that the forces which have brought about complicated and extensive changes in the fabric of society do not of themselves generate progress, I do not know what a demonstration would be. Has man subjugated physical nature only to release forces beyond his control?

The doctrine of evolution has been popularly used to give a kind of cosmic sanction to the notion of an automatic and wholesale progress in human affairs. Our part, the human part, was simply to enjoy the usufruct. Evolution inherited all the goods of divine Providence and had the advantage of being in fashion. Even a great and devastating war is not too great a price to pay for an awakening from such an infantile and selfish dream. Progress is not automatic; it depends upon human intent and aim and upon acceptance of responsibility for its production. It is not a wholesale matter, but a retail job, to be contracted for and executed in sections.

Spite of the dogma which measures progress by increase in altruism, kindliness, peaceful feelings, there is no reason that I know of to suppose that the basic fund of these emotions has increased appreciably in thousands and thousands of years. Man is equipped with these feelings at birth, as well as with emotions of fear, anger, emulation, and resentment. What appears to be an increase in one set and a decrease in the other set is, in reality, a change in their social occasions and social channels. Civilized man has not a better endowment of ear and eye than savage man; but his social surroundings give him more important things to see and hear than the savage has, and he has the wit to devise instruments to reinforce his eye and ear--the telegraph and telephone, the microscope and telescope. But there is no reason for thinking that he has less natural aggressiveness or more natural altruism--or will ever have--than the barbarian. But he may live in social conditions that create a relatively greater demand for the display of kindliness and which turn his aggressive instincts into less destructive channels.

There is at any time a sufficient amount of kindly impulses possessed by man to enable him to live in amicable peace with all his fellows; and there is at any time a sufficient equipment of bellicose impulses to keep him in trouble with his fellows. An intensification of the exhibition of one may accompany an intensification of the display of the other, the only difference being that social arrangements cause the kindly feelings to be displayed toward one set of fellows and the hostile impulses toward another set. Thus, as everybody knows, the hatred toward the foreigner characterizing peoples now at war is attended by an unusual manifestation of mutual affection and love within each warring group. So characteristic is this fact that that man was a good psychologist who said that he wished that this planet might get into war with another planet, as that was the only effective way he saw of developing a world-wide community of interest in this globe's population.

The indispensable preliminary condition of progress has been supplied by the conversion of scientific discoveries into inventions which turn physical energy, the energy of sun, coal, and iron, to account. Neither the discoveries nor the inventions were the product of unconscious physical nature. They were the product of human devotion and application, of human desire, patience, ingenuity, and mother-wit. The problem which now confronts us, the problem of progress, is the same in kind, differing in subject-matter. It is a problem of discovering the needs and capacities of collective human nature as we find it aggregated in racial or national groups on the surface of the globe, and of inventing the social machinery which will set available powers operating for the satisfaction of those needs.

We are living still under the dominion of a laissez faire philosophy. I do not mean by this an individualistic, as against a socialistic, philosophy. I mean by it a philosophy which trusts the direction of human affairs to nature, or Providence, or evolution, or manifest destiny--that is to say, to accident--rather than to a contriving and constructive intelligence. To put our faith in the collective state instead of in individual activity is quite as laissez faire a proceeding as to put it in the results of voluntary private enterprise. The only genuine opposite to a go-as-you-please, let-alone philosophy is a philosophy which studies specific social needs and evils with a view to constructing the special social machinery for which they call.

3. Progress and the Limits of Scientific Prevision[339]

Movement, whether of progress or of retrogression, can commonly be brought about only when the sentiments opposing it have been designedly weakened or have suffered a natural decay. In this destructive process, and in any constructive process by which it may be followed, reasoning, often very bad reasoning, bears, at least in western communities, a large share as cause, a still larger share as symptom; so that the clatter of contending argumentation is often the most striking accompaniment of interesting social changes. Its position, therefore, and its functions in the social organism are frequently misunderstood.

People fall instinctively into the habit of supposing that, as it plays a conspicuous part in the improvement or deterioration of human inst.i.tutions, it therefore supplies the very basis on which they may be made to rest, the very mold to which they ought to conform; and they naturally conclude that we have only got to reason more and to reason better in order speedily to perfect the whole machinery by which human felicity is to be secured.

Surely this is a great delusion. A community founded upon argument would soon be a community no longer. It would dissolve into its const.i.tuent elements. Think of the thousand ties most subtly woven out of common sentiments, common tastes, common beliefs, nay, common prejudices, by which from our very earliest childhood we are all bound unconsciously but indissolubly together into a compacted whole. Imagine these to be suddenly loosed and their places taken by some judicious piece of reasoning on the balance of advantage, which, after taking all proper deductions, still remains to the credit of social life. These things we may indeed imagine if we please. Fortunately, we shall never see them.

Society is founded--and from the nature of the human beings which const.i.tute it, must, in the main, be always founded--not upon criticism but upon feelings and beliefs, and upon the customs and codes by which feelings and beliefs are, as it were, fixed and rendered stable. And even where these harmonize, so far as we can judge, with sound reason, they are in many cases not consciously based on reasoning; nor is their fate necessarily bound up with that of the extremely indifferent arguments by which, from time to time, philosophers, politicians, and, I will add, divines have thought fit to support them.

We habitually talk as if a self-governing or free community was one which managed its own affairs. In strictness, no community manages its own affairs, or by any possibility could manage them. It manages but a narrow fringe of its affairs, and that in the main by deputy. It is only the thinnest surface layer of law and custom, belief and sentiment, which can either be successfully subjected to destructive treatment, or become the nucleus of any new growth--a fact which explains the apparent paradox that so many of our most famous advances in political wisdom are nothing more than the formal recognition of our political impotence.

As our expectations of limitless progress for the race cannot depend upon the blind operation of the laws of heredity, so neither can they depend upon the deliberate action of national governments. Such examination as we can make of the changes which have taken place during the relatively minute fraction of history with respect to which we have fairly full information shows that they have been caused by a mult.i.tude of variations, often extremely small, made in their surroundings by individuals whose objects, though not necessarily selfish, have often had no intentional reference to the advancement of the community at large. But we have no scientific ground for suspecting that the stimulus to these individual efforts must necessarily continue; we know of no law by which, if they do continue, they must needs be co-ordinated for a common purpose or pressed into the service of a common good. We cannot estimate their remoter consequences; neither can we tell how they will act and react upon one another, nor how they will in the long run affect morality, religion, and other fundamental elements of human society. The future of the race is thus encompa.s.sed with darkness; no faculty of calculation that we possess, no instrument that we are likely to invent, will enable us to map out its course, or penetrate the secret of its destiny. It is easy, no doubt, to find in the clouds which obscure our paths what shapes we please: to see in them the promise of some millennial paradise, or the threat of endless and unmeaning travel through waste and perilous places. But in such visions the wise man will put but little confidence, content, in a sober and cautious spirit, with a full consciousness of his feeble powers of foresight and the narrow limits of his activity, to deal as they arise with the problems of his own generation.

4. Eugenics as a Science of Progress[340]

Eugenics is the science which deals with all influences that improve the inborn qualities of a race; also with those that develop them to the utmost advantage.

What is meant by improvement? There is considerable difference between goodness in the several qualities and in that of the character as a whole. The character depends largely on the _proportion_ between qualities whose balance may be much influenced by education. We must therefore leave morals as far as possible out of the discussion, not entangling ourselves with the almost hopeless difficulties they raise as to whether a character as a whole is good or bad. Moreover, the goodness or badness of character is not absolute, but relative to the current form of civilisation. A fable will best explain what is meant. Let the scene be the Zoological Gardens in the quiet hours of the night, and suppose that, as in old fables, the animals are able to converse, and that some very wise creature who had easy access to all the cages, say a philosophic sparrow or rat, was engaged in collecting the opinions of all sorts of animals with a view of elaborating a system of absolute morality. It is needless to enlarge on the contrariety of ideals between the beasts that prey and those they prey upon, between those of the animals that have to work hard for their food and the sedentary parasites that cling to their bodies and suck their blood and so forth.

A large number of suffrages in favour of maternal affection would be obtained, but most species of fish would repudiate it, while among the voices of birds would be heard the musical protest of the cuckoo. Though no agreement could be reached as to absolute morality, the essentials of Eugenics may be easily defined. All creatures would agree that it was better to be healthy than sick, vigorous than weak, well fitted than ill fitted for their part in life. In short, that it was better to be good rather than bad specimens of their kind, whatever that kind might be. So with men. There are a vast number of conflicting ideals of alternative characters, of incompatible civilisations; but all are wanted to give fulness and interest to life. Society would be very dull if every man resembled the highly estimable Marcus Aurelius or Adam Bede. The aim of Eugenics is to represent each cla.s.s or sect by its best specimens; that done, to leave them to work out their common civilisation in their own way.

The aim of Eugenics is to bring as many influences as can be reasonably employed, to cause the useful cla.s.ses in the community to contribute _more_ than their proportion to the next generation.

The course of procedure that lies within the functions of a learned and active Society such as the Sociological may become, would be somewhat as follows:

1. Dissemination of a knowledge of the laws of heredity so far as they are surely known, and promotion of their further study. Few seem to be aware how greatly the knowledge of what may be termed the _actuarial_ side of heredity has advanced in recent years. The average closeness of kinship in each degree now admits of exact definition and of being treated mathematically, like birth- and death-rates, and the other topics with which actuaries are concerned.

2. Historical inquiry into the rates with which the various cla.s.ses of society (cla.s.sified according to civic usefulness) have contributed to the population at various times, in ancient and modern nations. There is strong reason for believing that national rise and decline is closely connected with this influence. It seems to be the tendency of high civilisation to check fertility in the upper cla.s.ses, through numerous causes, some of which are well known, others are inferred, and others again are wholly obscure. The latter cla.s.s are apparently a.n.a.logous to those which bar the fertility of most species of wild animals in zoological gardens. Out of the hundreds and thousands of species that have been tamed, very few indeed are fertile when their liberty is restricted and their struggles for livelihood are abolished; those which are so and are otherwise useful to man becoming domesticated. There is perhaps some connection between this obscure action and the disappearance of most savage races when brought into contact with high civilisation, though there are other and well-known concomitant causes.

But while most barbarous races disappear, some, like the Negro, do not.

It may therefore be expected that types of our race will be found to exist which can be highly civilised without losing fertility; nay, they may become more fertile under artificial conditions, as is the case with many domestic animals.

3. Systematic collection of facts showing the circ.u.mstances under which large and thriving families have most frequently originated; in other words, the _conditions_ of Eugenics. The names of the thriving families in England have yet to be learnt, and the conditions under which they have arisen. We cannot hope to make much advance in the science of Eugenics without a careful study of facts that are now accessible with difficulty, if at all. The definition of a thriving family, such as will pa.s.s muster for the moment at least, is one in which the children have gained distinctly superior positions to those who were their cla.s.smates in early life. Families may be considered "large" that contain not less than three adult male children. The point to be ascertained is the _status_ of the two parents at the time of their marriage, whence its more or less eugenic character might have been predicted, if the larger knowledge that we now hope to obtain had then existed. Some account would, of course, be wanted of their race, profession, and residence; also of their own respective parentages, and of their brothers and sisters. Finally, the reasons would be required why the children deserved to be ent.i.tled a "thriving" family, to distinguish worthy from unworthy success. This ma.n.u.script collection might hereafter develop into a "golden book" of thriving families. The Chinese, whose customs have often much sound sense, make their honours retrospective. We might learn from them to show that respect to the parents of noteworthy children, which the contributors of such valuable a.s.sets to the national wealth richly deserve.

4. Influences affecting Marriage. The pa.s.sion of love seems so overpowering that it may be thought folly to try to direct its course.

But plain facts do not confirm this view. Social influences of all kinds have immense power in the end, and they are very various. If unsuitable marriages from the eugenic point of view were banned socially, or even regarded with the unreasonable disfavour which some attach to cousin marriages, very few would be made. The mult.i.tude of marriage restrictions that have proved prohibitive among uncivilised people would require a volume to describe.

5. Persistence in setting forth the national importance of Eugenics.

There are three stages to be pa.s.sed through. _Firstly_, it must be made familiar as an academic question, until its exact importance has been understood and accepted as a fact; _secondly_, it must be recognised as a subject whose practical development deserves serious consideration; and _thirdly_, it must be introduced into the national conscience, like, a new religion. It has, indeed, strong claims to become an orthodox religious tenet of the future, for Eugenics cooperates with the workings of Nature by securing that humanity shall be represented by the fittest races. What Nature does blindly, slowly, and ruthlessly, man may do providently, quickly, and kindly. I see no impossibility in Eugenics becoming a religious dogma among mankind, but its details must first be worked out sedulously in the study. The first and main point is to secure the general intellectual acceptance of Eugenics as a hopeful and most important study. Then let its principles work into the heart of the nation, who will gradually give practical effect to them in ways that we may not wholly foresee.

C. PROGRESS AND HUMAN NATURE

1. The Nature of Man[341]

Man is certainly an animal that, when he lives at all, lives for ideals.

Something must be found to occupy his imagination, to raise pleasure and pain into love and hatred, and change the prosaic alternative between comfort and discomfort into the tragic one between happiness and sorrow.

Now that the hue of daily adventure is so dull, when religion for the most part is so vague and accommodating, when even war is a vast impersonal business, nationality seems to have slipped into the place of honor. It has become the one eloquent, public, intrepid illusion--illusion, I mean, when it is taken for an ultimate good or a mystical essence, for of course nationality is a fact. It is natural for a man to like to live at home, and to live long elsewhere without a sense of exile is not good for his moral integrity. It is right to feel a greater kinship and affection for what lies nearest to one's self. But this necessary fact and even duty of nationality is accidental; like age or s.e.x it is a physical fatality which can be made the basis of specific and comely virtues; but it is not an end to pursue or a flag to flaunt or a privilege not balanced by a thousand incapacities. Yet of this distinction our contemporaries tend to make an idol, perhaps because it is the only distinction they feel they have left.

Everywhere in the nineteenth century we find a double preoccupation with the past and with the future, a longing to know what all experience might have been hitherto, and on the other hand to hasten to some wholly different experience, to be contrived immediately with a beating heart and with flying banners. The imagination of the age was intent on history; its conscience was intent on reform.

2. Progress and the Mores[342]

What now are some of the leading features in the mores of civilized society at the present time? Undoubtedly they are monogamy, anti-slavery, and democracy. All people now are more nervous than anybody used to be. Social ambition is great and is prevalent in all cla.s.ses. The idea of cla.s.s is unpopular and is not understood. There is a superst.i.tious yearning for equality. There is a decided preference for city life, and a stream of population from the country into big cities.

These are facts of the mores of the time. Our societies are almost unanimous in their response if there is any question raised on these matters.

Medieval people conceived of society under forms of status as generally as we think of it under forms of individual liberty. The mores of the Orient and Occident differ from each other now, as they apparently always have differed. The Orient is a region where time, faith, tradition, and patience rule. The Occident forms ideals and plans, and spends energy and enterprise to make new things with thoughts of progress. All details of life follow the leading ways of thought of each group. We can compare and judge ours and theirs, but independent judgment of our own, without comparison with other times or other places, is possible only within narrow limits.

Let us first take up the nervous desire and exertion which mark the men of our time in the western civilized societies. There is a wide popular belief in what is called progress. The ma.s.ses in all civilized states strain toward success in some adopted line. Struggling and striving are pa.s.sionate tendencies which take possession of groups from time to time.

The newspapers, the popular literature, and the popular speakers show this current and popular tendency. This is what makes the mores.

3. War and Progress[343]

Let us see what progress means. It is a term which covers several quite different things.

There is material progress, by which I understand an increase in wealth, that is, in the commodities useful to man, which give him health, strength, and longer life, and make his life easier, providing more comfort and more leisure, and thus enabling him to be more physically efficient, and to escape from that pressure of want which hampers the development of his whole nature.

There is intellectual progress--an increase in knowledge, a greater abundance of ideas, the training to think, and to think correctly, the growth in capacity for dealing with practical problems, the cultivation of the power to enjoy the exercise of thought and the pleasures of letters and art.

There is moral progress--a thing harder to define, but which includes the development of those emotions and habits which make for happiness--contentment and tranquility of mind; the absence of the more purely animal and therefore degrading vices (such as intemperance and sensuality in all its other forms); the control of the violent pa.s.sions; good will and kindliness toward others--all the things which fall within the philosophical conception of a life guided by right reason. People have different ideas of what const.i.tutes happiness and virtue, but these things are at any rate included in every such conception.