Discarding asceticism and conventional purism as alike immoral, the social reforms that are based on a knowledge of human nature and a knowledge of the possibilities allied with conscious evolution, will bring all the institutions of our social life into accordance with the needs of the individual; and one essential condition of happy life is sexual love, with such union of the sexes as conforms to the general or collective interests.
In view of the law of population, and the fact that science has made plain how practically to separate the amative from the reproductive conditions of physical union, the love of the sexes can harmonize with the highest interests of our collective social life, and eugenics, not sexual love, may become paramount in generation.
What social morality requires is that the forces of philoprogenitiveness and a public conscience combined should dominate the function of reproduction, while love is left free from coercive control in the sphere of individual life.
CHAPTER III
EUGENICS OR STIRPICULTURE
The first step towards the reduction of disease is beginning at the beginning to provide for the health of the unborn.—Dr. Richardson.
The whole theory concerning heredity and its marvellous influence for good or evil is a nauseous draught for mankind to swallow. No wonder we revolt instinctively from a doctrine that charges tender parents with transmitting an evil heritage to the offspring they passionately love. “Although many important books draw attention to the facts, as far as they are ascertained, these momentous facts have as yet made no impression on the general mind.” (Scientific Meliorism and the Evolution of Happiness, p. 329.) This statement is no longer true. It was written in 1884, and since then immense strides have been made in the realization of the action of heredity. The subject is frequently and persistently brought forward now, and urged upon the attention of the public. Zola’s mère idée is not found only in French fiction, the new Russian school of fiction is permeated by it; and even in England some novelists, following in the footsteps of George Eliot, are assuming a scientific attitude towards life, and the facts of heredity are not ignored.
Moreover, in science and in all high-class criticism of life the doctrine of heredity is directly taught.
Apart from purely literary work, the examination of criminal statistics as a whole, and the practical observations of physicians, doctors, dentists, schoolmasters, poor-guardians, systematized and made public at congresses and stored in scientific handbooks so inexpensive as to be well within reach of all students—these, I say, combine to impress upon the general mind the conviction that racial degeneracy is a palpable fact; and that inheritance is prime factor in the degenerating process. And recently indeed a suspicion of danger in over-estimating this factor has been publicly expressed. Whereas formerly, it is said, a child was supposed to be born with a mind like a clean sheet of paper, on whose fair surface we might write what we chose, opinion points in the present day to an opposite extreme, viz., this, that the hereditary tendencies born with the child determine its future career, and that education cannot modify this destiny in any essential respect. Now, to disallow the importance of education as also a prime factor in progress is an error of judgment; but so long as the human race continues scourged by sickness, martyred by pain, demoralized by disease and innate debility, and decimated by premature death, it is not possible for thinkers to over-estimate the profound significance for weal or woe of this question of heredity.
Where individual life is not menaced by poverty or destitution, disease is the bane of existence, the barrier to physical comfort and to both mental and moral advance. Alas! how few of us have any permanent possession of sound health. In spite of medical science, sanitary protection, progress made during the last hundred years in knowledge of pathological conditions, and vast resources now at our command for subduing and mitigating every form of physical evil, disease dogs our footsteps from infancy to maturity and onwards to the grave. We have the young attacked by consumption, the middle-aged suffering from failing health, the aged struck by paralysis or bowed down by rheumatism; and everywhere we meet husbands and wives permanently saddened by the loss of the chosen companion of their life, and mothers whose light-hearted buoyancy died out for ever when the babe, prized beyond all treasure, was snatched from their arms to be laid in our appallingly numerous children’s graves.
In order to form an approximately correct conception of disease, we must glance for a moment at the conditions of health. Life in all its forms, physical or mental, morbid or healthy, is in close relation to the individual organism and external forces. Health, as the consequence and evidence of a successful adaptation to the conditions of existence, implies the preservation, well-being and development of the organism; while disease marks a failure in organic adaptation to external conditions, and leads to disorder, decay and death.