The Social Direction of Evolution Part 7

In Munich, under the enlightened leadership of Dr. Alfred Ploetz, a society for the study and promotion of social and racial hygiene (Internationale Gesellschaft fur Ra.s.sen-Hygiene) has made a most excellent and significant beginning. This society is doing much not only to collect data and investigate scientifically problems within its field, but also to spread widely the facts of racial integrity.

Its members agree, among other things, to undergo thorough medical examination prior to marriage as to their fitness for that state and agree to abstain from marriage, or at least from parenthood, if found to be unfit.

Much can be done by suggestion and suasion regarding the choice of mates and the rearing of large families. When one touches upon this subject he is pretty likely to be met with the objection that the selection of mates is so largely an impulsive, emotional affair that it is quite beyond control. "Marriages," they say, "are made in heaven." But when we consider the number that can scarcely be said to be completed there the statement seems open to some question. As a matter of fact, it is perfectly clear, as Galton, Ellis, and others have shown, that all peoples, from the Kaffir and the Dyak to the Hindu and the modern European or American, are surrounded with restrictions in marriage often of the greatest stringency. And yet, since these are matters of established social custom, even of religious observance, we submit almost without knowing it.

That results can be really accomplished in this direction and by this method is clearly shown by the history of the Jewish people, and by the Roman Catholics, among whom there are distinctly fewer divorces and childless marriages than among Protestants. In many countries and communities the organized Church still exercises an immense influence over the whole subject of marriage: the Church could easily become a powerful factor in eugenic practice. Such a control can and should be given eugenic direction by the establishment of a more discriminative att.i.tude, looking toward a reduction in the reproductivity of the dependent or defective as well as to the increased reproductivity of the valuable and able. In all of the discussion of "race suicide" and the value to the State of the large family, how seldom do we hear any mention of quality! To plan the organization and conduct of a State without regulating and controlling the quality of its membership is like adopting plans and elevations for a costly building without making any specifications as to materials.

In concrete eugenic practice it seems probable that most can be accomplished for the present by striving to limit the multiplication of the undesirable, dependent, or dangerous elements of the social group. There can be less uncertainty here. The social organization has already marked certain kinds of individuals as unfit and unworthy, whose liberty must be limited in many directions for the social welfare. This aspect of the matter can be put upon a dollars and cents basis very clearly, and this is apparently the only relation that affects a good many people. Why should the able and worthy and thrifty members of society be compelled to pay, as they are in this country alone, $100,000,000 annually, not to mention the vast sums voluntarily contributed toward "charitable" purposes, for the support of the criminal and pauper and defective cla.s.ses who themselves contribute nothing of value and whose very existence is evidence of criminal disregard of the right of every individual to be well born, into a healthy and sane life? The only answer, if it be an answer, is--because the competent are willing to foot the bill. Millions for tribute but not one cent for defense. And yet a penny's worth of defense outweighs a million's worth of cure.

In the practice of Eugenics the greatest caution must be exercised.

All eugenic practice must be tested by the most careful and scrutinizing scientific methods. Mendelian heredity gives a different answer from Job's to his own query: "Who can bring a clean thing out of an unclean?" It also makes clear how it may often happen that it needs but three generations to go from Fifth Avenue to the Bowery, and back again. Many so-called criminals may be anachronisms, some only modificationally bad. But there are many cases, many practices, regarding which there can be no doubt: the Eugenist says, treat these, and let the doubtful cases alone until as a result of the increase of knowledge there is no doubt. And while it is easy to say that we _believe_ the criminal or the insane are the products of a wrong environment, it is also easy to say that we believe they are not. What the Eugenist demands is _knowledge_, then belief, and action based thereon.

Finally, the eugenic program calls for the spread of the facts, far and wide, through all cla.s.ses of society. Bring forcibly before the people the facts of human heredity. Teach them to understand the force of the eugenic ideal of good breeding. "The prevalent opinion that almost anybody is good enough to marry is chiefly due to the fact that in this case, cause and effect, marriage and the feebleness of offspring, are so distant from each other that the near-sighted eye does not distinctly perceive the connection between them." By education we must produce first of all a thoughtfulness in the community regarding the racial responsibilities of marriage and reproduction. Human beings are frequently rational creatures; placing before them clear and truthful ideas regarding fit and unfit matings cannot fail of an ultimate effect. "The virtue of repet.i.tion, the summation of suggestion, which sells pills and pickles, which makes Free Trade or Tariff Reform a national issue, this force operating as a slight but persistent influence when linked to eugenic proposals will in a few years' time make these proposals a living force to the common man." By talking and teaching, in season and out, the community will be compelled to think on these things; they will be forced into the public conscience and the pressure of public opinion will rise for the eugenic and against the noneugenic ideals of mating and the rearing of families. And the rest will come in due season and more effective and permanent results will follow than are likely to come from any amount of premature legislation. As Galton writes: "The enlightenment of the individual is a necessary preamble to practical Eugenics, but social opinion by praise or blame constantly influences individual conduct." "Public opinion is commonly far in advance of private morality, because society as a whole keenly appreciates acts that tend to its advantage, and condemns those that do not. It applauds acts of heroism that perhaps not one of the applauders would be disposed to emulate." "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."

In this educational part of the eugenic program, and particularly in the encouragement of research directed toward the solution of eugenic problems and the establishment of eugenic practices, there lies one of the greatest opportunities ever opened to the philanthropist. The genuine philanthropist is he who would at this moment make possible the rapid solution of many of the still baffling problems of human heredity and who would help to spread and teach the gospel of true racial integrity. But while it has been easy to interest philanthropists in the relief of social disorders, few can be interested in the causes at work which make the necessity for relief seem so imperative.

The patient unraveler of the Jukes family history has said, "I am informed that $28,000 was raised in two days to purchase a rare collection of antique jewelry and bronze recently discovered in cla.s.sic ground forty feet below the _debris_. I do not hear of as many pence being offered to fathom the _debris_ of our civilization--however rich the yield!" Possibly one reason for this neglect or omission has heretofore been the lack of evidence that real results could be accomplished in this field. Now that it is so obvious that we have a real foundation of fact from which to work we may expect soon some degree of recognition of the supreme importance of the need for investigation in subjects allied to Eugenics, and of devotion to eugenic aims.

"Whether or no the importance of the issues at stake comes to be recognized fully by the nation at large, individuals and families have it in their power to act on the knowledge they have acquired.... When once more the importance of good birth comes to be recognized in a new sense, ... it will be understood to be more important to marry into a family with a good hereditary record of physical, mental, and moral qualities than it ever has been considered to be allied to one with sixteen quarterings." "Families in which good and n.o.ble qualities of mind and body have become hereditary form a natural aristocracy, and, if such families take pride in recording their pedigrees, marry among themselves, and establish a predominant fertility, they can a.s.sure success and position to the majority of their descendants in any political future. They can become the guardians and trustees of a sound inborn heritage, which, incorruptible and undefiled, they can preserve in purity and vigour throughout whatever period of ignorance and decay may be in store for the nation at large. Neglect to hand on undimmed the priceless germinal qualities which such families possess, can be regarded only as the betrayal of a sacred trust....

"We look, then, for a day in the near future, when, in some circles at any rate, a comparison of scientific pedigrees will replace, or at all events precede, the discussion of settlements in the preliminaries to a marriage; when birth and good-breeding (in its wide sense), character and ability will be the qualities most prized in the choice of mates; when a bad ancestral strain likely to reappear in succeeding generations will suppress an incipient pa.s.sion as effectually as it is now cured by a deficiency of education or a superfluity of accent." (Whetham.)

As matters are at present it is all too often the case that marriage is _followed_ by the disclosure or discovery of a family history of sterility, or criminality, or insanity. In a truly enlightened society the failure to make known such conditions in the antecedents to a marriage will be regarded as evidence of the greatest moral obliquity, if not of criminal misdemeanor.

The wise and honored founder of Eugenics looks forward to the inclusion of eugenic ideals as a factor in religion. "Eugenics,"

Galton writes, "strengthens the sense of social duty in so many important particulars that the conclusions derived from its study ought to find a welcome home in every tolerant religion." "Eugenic belief extends the function of philanthropy to future generations; it renders its action more pervading than hitherto, by dealing with families and societies in their entirety; and it enforces the importance of the marriage covenant, by directing serious attention to the probable quality of the future offspring. It strongly forbids all forms of sentimental charity that are harmful to the race, while it eagerly seeks opportunity for acts of personal kindness as some equivalent to the loss of what it forbids. It brings the tie of kinship into prominence, and strongly encourages love and interest in family and race. In brief, eugenics is a virile creed, full of hopefulness, and appealing to many of the n.o.blest feelings of our nature."

And Whetham adds: "Hitherto the development of our race has been unconscious, and we have been allowed no responsibility for its right course. Now, in the fulness of time ... we are treated as children no more, and the conscious fashioning of the human race is given into our hands. Let us put away childish things, stand up with open eyes, and face our responsibilities."