Degeneration does not spring from a special part of human nature, but is based on normal impulses, which take a higher or lower direction according as they are guided. Our native traits are for the most part vague capacities which are morally indeterminate at the outset of life, and out of which, for better or worse, the most various kinds of behavior may grow. We know, for example, that the sexual impulses are back of the family, and of all the good which the family at its best brings with it; many psychologists, moreover, believe that these instincts, contained and transformed, are the prime movers of nearly all our higher life, of love, art, religion, and social aspiration. But if we pervert or waste this energy it engenders the foulest things we know, sensualism, prostitution, loathsome diseases, spiritual corruption, and despair.
In the same way the need of excitement, relaxation, and change is ever impelling us to new things, but whether to literature, art, and wholesome sport, or to gambling, drink, and degrading shows, is largely a matter of opportunity and education. The mere need of companionship, the very element in which human nature lives, co-operates with a bad environment to entice us into all kinds of evil courses. The boy is bound to join a gang of some sort, and if the gangs in his neighborhood are vicious and criminal the outlook for him is bad; while a girl who has no better kind of society will be likely to frequent questionable dance-halls and accept automobile rides with strange men.
There is, in fact, a certain practical truth in the idea of the “natural depravity” of human nature. That is to say, the higher life of the human mind is co-operative, is reached and sustained only through the higher sort of social organization; and, in the absence of this, human nature, thrown back upon crude impulse, falls into sensualism and disorder. Lust, violence, greed, crude generosity, are natural in a sense that self-control, consideration for others and observance of moral standards are not so; they spring more immediately from primitive emotions, and require no higher thought and discipline. In other words, righteousness, in every form, is the difficult achievement of the social whole when working at its best, and is impaired whenever this is impaired. A good soldier can exist only as part of a good army, and a good Christian can exist only as a member of a Christian community, visible or invisible.
How will a man’s mind work when he is released from the higher incentives of society, from public ambitions, inspiring literature, the oversight of opinion, the expectation of friends and the control of law? Except in so far as he can carry these with him in his imagination he must fall back upon unschooled impulses, such as those of sex, of appetite for food and drink, of a crude sociability and craving for excitement. We see how this works in frontier towns and in the confused populations of our cities; and any one who leaves the restraints of home to live among strangers is likely to feel a kind of irresponsibility and moral decay setting in. Without the support of a moral order the individual degenerates.
The great thing, then, if we aim to combat degeneracy in a large way, is to build up an affirmative, constructive, many-sided community life, that can draw the individual into its own current, and evoke his higher possibilities. Any one who will look about him may see unnumbered examples of the waste of human nature in our disorderly civilization, the gross and futile expense of energies out of which a little leadership and discipline might make the best things of life. We find prosperous country towns, with almost no poverty, where the younger people are given over to sexual and other vices, chiefly because no organizing spirit has provided a higher outlet for their energies. The prevalent feeling, as expressed in a student’s account, is, “Good Lord, I wish we could scare up something to do,” and if the Lord does not answer a prayer of this kind we know who does. In another town where factory girls get high wages, they buy twenty-dollar hats and silk hose, and have a reputation for being “tough.” I knew of two boys, aged about seventeen, who started out with the manly purpose of sampling all the kinds of intoxicating drinks that were sold in town. They were good boys, and this seemed to them a high adventure. Many boys enter houses of prostitution for the first time in a similar spirit.
A student who had helped conduct a boys’ club in a neglected part of town made this answer to the question, Why should the boys have grown worse without the club? “We merely reply that our experience with boys of this age in the environment these boys are in, near the railroad and near the shops and factories, and near some hell-hole saloons, tells us that the boys, if they had been allowed to develop unguided, would have followed the course of the boys of the generation next above them in age, and formed into a semi-criminal gang, with no use for school or order, and with a community of interest in the lower forms of amusement.” Another student, who had been a school-teacher in a lethargic and depraved rural community, speaks of the surprising effect upon his pupils of hearing “a talented soprano singer.” “You could see their souls, purged of all their hopeless provincial badness, shine in their faces.” Even in our colleges, notwithstanding the social and athletic activities of which we hear so much, there is a good deal of dissipation ascribable to the fact that the need of companionship and self-expression, among boys and girls cut off from former associations, is after all very imperfectly met, and the freshman hungering for these things is apt to find them most accessible in degenerate groups.
Any individual is a place where lower and higher tendencies are in conflict, and how the battle goes depends, other things equal, on the vigor and insistence with which the opposing suggestions are presented. If vice is organized, urgent, skilfully advertised, while virtue is not, it is certain that many balanced choices will swing the wrong way.
CHAPTER XVII
SOME FACTORS IN DEGENERATE PROCESS
DISPLACEMENT—ITS DIVERSE EFFECTS—MIGRATION—CHANGES IN THE ECONOMIC SYSTEM—IN BELIEFS AND STANDARDS—DEMORALIZATION OF SAVAGE PEOPLES BY CONTACT WITH CIVILIZATION—STAGNATION—ORGANIZED VICE
Probably the phases of degeneration most distinctive of our time are those connected with social change. We live, as we constantly hear, in an epoch of transition, and of the confusion and mental strain that go with such an epoch. Although change may be progressive on the whole, it is apt to break down established social relations and with them the moral order and discipline upon which the individual depends.