The Pivot of Civilization

by Margaret Sanger

The strength of the human race has been its ability not merely to subjugate the forces of Nature, but to adapt itself to those it could not conquer. And even this subjugation, science tells us, has not resulted from any attempt to suppress, prohibit, or eradicate these forces, but rather to transform blind and undirected energies to our own purposes.

These great natural forces, science now asserts, are not all external. They are surely concealed within the complex organism of the human being no less than outside of it. These inner forces are no less imperative, no less driving and compelling than the external forces of Nature. As the old conception of the antagonism between body and soul is broken down, as psychology becomes an ally of physiology and biology, and biology joins hands with physics and chemistry, we are taught to see that there is a mysterious unity between these inner and outer forces. They express themselves in accordance with the same structural, physical and chemical laws. The development of civilization in the subjective world, in the sphere of behavior, conduct and morality, has been precisely the gradual accumulation and popularization of methods which teach people how to direct, transform and transmute the driving power of the great natural forces.

Psychology is now recognizing the forces concealed in the human organism. In the long process of adaptation to social life, men have had to harness the wishes and desires born of these inner energies, the greatest and most imperative of which are Sex and Hunger. From the beginning of time, men have been driven by Hunger into a thousand activities. It is Hunger that has created "the struggle for existence." Hunger has spurred men to the discovery and invention of methods and ways of avoiding starvation, of storing and exchanging foods. It has developed primitive barter into our contemporary Wall Streets. It has developed thrift and economy,—expedients whereby humanity avoids the lash of King Hunger. The true "economic interpretation of history" might be termed the History of Hunger.

But no less fundamental, no less imperative, no less ceaseless in its dynamic energy, has been the great force of Sex. We do not yet know the intricate but certainly organic relationship between these two forces. It is obvious that they oppose yet reinforce each other,—driving, lashing, spurring mankind on to new conquests or to certain ruin. Perhaps Hunger and Sex are merely opposite poles of a single great life force. In the past we have made the mistake of separating them and attempting to study one of them without the other. Birth Control emphasizes the need of re-investigation and of knowledge of their integral relationship, and aims at the solution of the great problem of Hunger and Sex at one and the same time.

In the more recent past the effort has been made to control, civilize, and sublimate the great primordial natural force of sex, mainly by futile efforts at prohibition, suppression, restraint, and extirpation. Its revenge, as the psychoanalysts are showing us every day, has been great. Insanity, hysteria, neuroses, morbid fears and compulsions, weaken and render useless and unhappy thousands of humans who are unconscious victims of the attempt to pit individual powers against this great natural force. In the solution of the problem of sex, we should bear in mind what the successful method of humanity has been in its conquest, or rather its control of the great physical and chemical forces of the external world. Like all other energy, that of sex is indestructible. By adaptation, control and conscious direction, we may transmute and sublimate it. Without irreparable injury to ourselves we cannot attempt to eradicate it or extirpate it.

The study of atomic energy, the discovery of radioactivity, and the recognition of potential and latent energies stored in inanimate matter, throw a brilliant illumination upon the whole problem of sex and the inner energies of mankind. Speaking of the discovery of radium, Professor Soddy writes: "Tracked to earth the clew to a great secret for which a thousand telescopes might have swept the sky forever and in vain, lay in a scrap of matter, dowered with something of the same inexhaustible radiance that hitherto has been the sole prerogative of the distant stars and sun." Radium, this distinguished authority tells us, has clothed with its own dignity the whole empire of common matter.

Much as the atomic theory, with its revelations of the vast treasure house of radiant energy that lies all about us, offers new hope in the material world, so the new psychology throws a new light upon human energies and possibilities of individual expression. Social reformers, like those scientists of a bygone era who were sweeping the skies with their telescopes, have likewise been seeking far and wide for the solution of our social problems in remote and wholesale panaceas, whereas the true solution is close at hand,—in the human individual. Buried within each human being lies concealed a vast store of energy, which awaits release, expression and sublimation. The individual may profitably be considered as the "atom" of society. And the solution of the problems of society and of civilization will be brought about when we release the energies now latent and undeveloped in the individual. Professor Edwin Grant Conklin expresses the problem in another form; though his analogy, it seems to me, is open to serious criticism. "The freedom of the individual man," he writes,(1) "is to that of society as the freedom of the single cell is to that of the human being. It is this large freedom of society, rather than the freedom of the individual, which democracy offers to the world, free societies, free states, free nations rather than absolutely free individuals. In all organisms and in all social organizations, the freedom of the minor units must be limited in order that the larger unit may achieve a new and greater freedom, and in social evolution the freedom of individuals must be merged more and more into the larger freedom of society."

This analogy does not bear analysis. Restraint and constraint of individual expression, suppression of individual freedom "for the good of society" has been practised from time immemorial; and its failure is all too evident. There is no antagonism between the good of the individual and the good of society. The moment civilization is wise enough to remove the constraints and prohibitions which now hinder the release of inner energies, most of the larger evils of society will perish of inanition and malnutrition. Remove the moral taboos that now bind the human body and spirit, free the individual from the slavery of tradition, remove the chains of fear from men and women, above all answer their unceasing cries for knowledge that would make possible their self-direction and salvation, and in so doing, you best serve the interests of society at large. Free, rational and self-ruling personality would then take the place of self-made slaves, who are the victims both of external constraints and the playthings of the uncontrolled forces of their own instincts.

Science likewise illuminates the whole problem of genius. Hidden in the common stuff of humanity lies buried this power of self-expression. Modern science is teaching us that genius is not some mysterious gift of the gods, some treasure conferred upon individuals chosen by chance. Nor is it, as Lombroso believed, the result of a pathological and degenerate condition, allied to criminality and madness. Rather is it due to the removal of physiological and psychological inhibitions and constraints which makes possible the release and the channeling of the primordial inner energies of man into full and divine expression. The removal of these inhibitions, so scientists assure us, makes possible more rapid and profound perceptions,—so rapid indeed that they seem to the ordinary human being, practically instantaneous, or intuitive. The qualities of genius are not, therefore, qualities lacking in the common reservoir of humanity, but rather the unimpeded release and direction of powers latent in all of us. This process of course is not necessarily conscious.

This view is substantiated by the opposite problem of feeble-mindedness. Recent researches throw a new light on this problem and the contrasting one of human genius. Mental defect and feeble-mindedness are conceived essentially as retardation, arrest of development, differing in degree so that the victim is either an idiot, an imbecile, feeble-minded or a moron, according to the relative period at which mental development ceases.