There is much more to be said for “nature” in the realm of human desires. To force upon man, woman, or child a life which thwarts their strongest impulses is both cruel and dangerous in this sense, a life according to “nature” is to be commended with certain provisos. Nothing could be more artificial than an underground electric railway, but no violence is done to a child’s nature when it is taken to travel in one; on the contrary, almost all children find the experience delightful. Artificialities which gratify the desires of ordinary human beings are good, other things being equal. But there is nothing to be said for ways of life which are artificial in the sense of being imposed by authority or economic necessity. Such ways of life are, no doubt, to some extent necessary at present; ocean travel would become very difficult if there were no stokers on steamers. But necessities of this kind are regrettable, and we ought to look for ways of avoiding them. A certain amount of work is not a thing to complain of; indeed, in nine cases out of ten, it makes a man happier than complete idleness. But the amount and kind of work that most people have to do at present is a grave evil: especially bad is the life-long bondage to routine. Life should not be too closely regulated or too methodical; our impulses, when not positively destructive or injurious to others, ought if possible to have free play; there should be room for adventure. Human nature we should respect, because our impulses and desires are the stuff out of which our happiness is to be made. It is no use to give men something abstractly considered “good”; we must give them something desired or needed if we are to add to their happiness. Science may learn in time to mould our desires so that they shall not conflict with those of other people to the same extent as they do now; then we shall be able to satisfy a larger proportion of our desires than at present. In that sense, but in that sense only, our desires will then have become “better.” A single desire is no better and no worse, considered in isolation, than any other; but a group of desires is better than another group if all of the first group can be satisfied simultaneously while in the second group some are inconsistent with others. That is why love is better than hatred.
To respect physical nature is foolish; physical nature should be studied with a view to making it serve human ends as far as possible, but it remains ethically neither good nor bad. And where physical nature and human nature interact, as in the population question, there is no need to fold our hands in passive adoration and accept war, pestilence, and famine as the only possible means of dealing with excessive fertility. The divines say: it is wicked, in this matter, to apply science to the physical side of the problem; we must (they say) apply morals to the human side, and practise abstinence. Apart from the fact that every one, including the divines, knows that their advice will not be taken, why should it be wicked to solve the population question by adopting physical means for preventing conception? No answer is forthcoming except one based upon antiquated dogmas. And clearly the violence to nature advocated by the divines is at least as great as that involved in birth-control. The divines prefer a violence to human nature which, when successfully practised, involves unhappiness, envy, a tendency to persecution, often madness. I prefer a “violence” to physical nature which is of the same sort as that involved in the steam engine or even in the use of fire. This instance shows how ambiguous and uncertain is the application of the principle that we should follow “nature.”
Nature, even human nature, will cease more and more to be an absolute datum; more and more it will become what scientific manipulation has made it. Science can, if it chooses, enable our grandchildren to live the good life, by giving them knowledge, self-control, and characters productive of harmony rather than strife. At present it is teaching our children to kill each other, because many men of science are willing to sacrifice the future of mankind to their own momentary prosperity. But this phase will pass when men have acquired the same domination over their own passions that they already have over the physical forces of the external world. Then at last we shall have won our freedom.
Transcriber’s Notes:
Obvious spelling inaccuracies were silently corrected.
Archaic and variable spelling and punctuation have been preserved.
Variations in hyphenation and compound words have been preserved.