One of the great disputes of biology is that concerning the question of whether or not parents may transmit to their offspring their personal "acquired characteristics" as well as those inherited from their line of ancestors. One side of the controversy points to the observed cases of children and grandchildren resembling each other, physically, mentally, and morally, in acquired characteristics; but the other side explains these facts as due to environment rather than to heredity.
The best authorities seem to favor a middle-view, holding that acquired characteristics may be and are transmitted as "tendencies" in the offspring. Thus as each succeeding generation manifests the acquired tendency, it adds a cumulative force to the family heredity. At the same time they hold that "environment" is needed to "draw out" the inherited "tendency." For instance, a child born with evil tendencies, and placed in an evil environment, will most likely manifest evil conduct. The same child, if placed in a good environment, will not have the evil tendencies "drawn out" by the environment, and will probably not manifest evil conduct. The same rule applies to the child drawn with good "tendencies." In short, it is held that heredity and environment tend to balance each other—the "something within" is called out (or not called out) by the "something without." The life of the individual is held to be a continuous action and reaction between heredity and environment, and both of these elements must be taken into consideration when we think of the subject.
Shute says: "As influencing a man's life and character, which is the strongest factor, heredity or environment?" In our opinion, as the result of long study and reading, where we have an average man of a sound mind in a sound body, there environment will be the strongest factor whether for good or evil—that is, in men in general, who have no organic defect, such as insanity or idiocy, and allied affections, the stronger force is environment; but in those having such defect, heredity is the controlling power, and we may add, the destroying power.
The Eugenic Rule Regarding Heredity.
It is one of the cardinal principles of Eugenics that those with a bad family history should not become parents. By this it is not meant that the manifestation of undesirable tendencies, physical, mental, and moral, on the part of certain individuals of a family necessarily constitutes a "bad family history." On the contrary, many of the best families have, from time to time, individuals who manifest undesirable tendencies, and who are in general out of harmony with the general family standard. It is an old axiom that "there is a black sheep in every flock"; and the flock must be measured by its general standard, and not by its exceptional black sheep.
A "bad family history" is one in which the family has clearly manifested certain undesirable physical, mental, and moral traits in a marked degree, and in a sufficient number of instances to establish a standard. Some families have a "bad family history" for inebriety; others for epilepsy; others for licentiousness; others for dishonesty—the history extending over several generations, and including a marked number of individuals in each generation. Individuals of such a family should refrain from bearing children; and if children be born to such the greatest care should be exercised by the parents in the matter of surrounding the child with the environment least calculated to "draw out" the undesirable characteristic. The child has a right to be well born, and to be protected from being brought into the world subjected to the handicap of a "bad family history." If individuals cannot endow their children with a good family history, they should refrain from bearing children—such is the Eugenic advice on the subject.
The same rule applies to the question of "acquired characteristics" of the parents—especially those acquired characteristics which are especially active at or just before the time of the contemplated conception. Though the family history of both husband and wife be ever so good, it is held that if one or both of the parents have acquired undesirable and transmissible characteristics, physical, mental, or moral, then the question of bringing children into the world should be carefully considered, and conscientiously decided, after competent authorities have been consulted concerning the case. The prospective child should always be given the benefit of the doubt in such cases. To bring children into the world merely to gratify personal pleasure or pride, regardless of the welfare of the child, is something utterly unworthy of an intelligent and moral human being.
Fitness for Parenthood.
In determining the "fitness" for parenthood, on the part of husband and wife, the mental, physical, and moral qualities should all be taken into consideration. Weak or abnormal mentality; chronic immorality or perverted moral sense; or diseased or abnormal physical conditions—these should always be regarded as bars to parenthood. To violate this principle is to deliberately violate the fundamental laws of Nature, as well as those principles which are accepted as representing the best thought and customs of the race. A mental, moral, or physical "pervert" or "defective" is manifestly an "unfit," considered as a prospective parent. Parenthood on the part of such individuals is not only a crime against society, but always a base injustice perpetrated upon the offspring.
A very interesting phase of the general subject now before us for consideration is that which touches upon the effect of those particular acquired characteristics which are especially active at the time, or just before the time of conception. The best authorities hold that the influences manifest and active in the prospective father and mother during the period immediately preceding conception will have a marked effect upon the character of the child. The following quotations from authorities on the subject will serve to illustrate this idea.