The new heredity, to characterize by this term the extraordinary increase and the more exact kind of knowledge of heredity acquired since the first recognition, in 1900, of Mendelism, has so shattered the seemingly unassailable logical structure of the natural selection explanation of evolution that it stands now only as a tottering skeleton of its once imposing self. It had always too much assumption of premises for its foundation and too much logic and finespun theory in its superstructure to be an enduring building. Even before the new knowledge of the facts and mechanism of heredity was available natural selection was already weakening under the criticism of scientific men, although but little of this was known to the man in the street. And even now when the new heredity has furnished the knowledge for a complete undermining of the natural selection theory as a species-forming factor, only occasional rumors of the disaster find their way into popular literature.
But long ago there began a popular revolt against the conception of the whole world of nature and man as ruled by a theory of continuous ruthless bloody struggle. Everyone knew that this was not the only relation of human beings to each other, and even most casual observation indicated that it was not the only relation of various kinds of the lower animals to each other. The obvious biological success of the social or communal insects, the numerous instances of commensalism, or the living together on terms of mutual advantage of individuals of different species—the various ants alone have more than a thousand known kinds of other insects living with them—and the innumerable observed instances of what might be called balanced adaptations, such as those of the flower-visiting insects and the insect-visited flowers resulting in the needed cross-fertilization of the flowers and the needed supply of nectar and pollen food for the insects—all these had convinced biologists and nature-students and just nature-lovers that if natural selection were the all-ruling factor in determining the present character and the future of the living world it was a very different natural selection from that so redly painted by the Neo-Darwinians.
It is quite certain that Darwin himself never conceived of any such utterly brutal conception of natural selection as the Teutonized one. In all his writing he recognizes that the bringing about of adaptation to the conditions of life is the essential feature of evolution, and, when it seemed impossible or too far-fetched to explain adaptation by a ruthless struggle that extinguished some species and preserved others, he looked for other explanations, even accepting Lamarck’s for certain cases. He accepted everything that could make for adaptation, and among these other things than bitter fighting that could bring about and perfect adaptation he especially recognized mutual aid, and repeatedly called attention to species change based on mutual aid both within and between species.
But however suggestive and important it is to note how out of tune with the facts concerned with general evolution are the natural selection extremists, our special present interest centers around the attempt to bring the explanation of human evolution into tune with this out of tune conception of evolution in general. For it is on this basis, the basis of an alleged identity between the character and control of human evolution and the character and control of brute evolution, that the Germans find their justification in natural law for their war philosophy and war practise.
The Germans are greatly given to explanations. These explanations always contain a specious show of reasoning and pseudo-reasoning. They are in line with some accepted philosophy or pseudo-philosophy. Their accepted pseudo-philosophy of human evolution is a thoroughly mechanistic one. It is one of economy of thought and argument. If man is an animal descended, or ascended, from the lower ones—as he is—and if animals are what they are today and will be what they will be tomorrow by virtue—or evil—of a natural law of bitter, brutal, bloody struggle, out of which emerge as survivors only those most brutally and fearfully qualified for such struggle, why, then, the case of man and of human evolution is simple. Schluss with discussion!
But the trouble with this simple convincing argument is with the premises. They are wrong.
Not only is bitter, brutal, bloody struggle not the single, nor the chief explanation of general evolution, but it is particularly not the chief explanation of human evolution, despite our origin and earlier life in Glacial or pre-Glacial Time as “animal among animals,” and despite the stream of ever more diluted inheritance from tiger and ape ancestors that flows with us, as we move through the ages, changing, ever-changing, as we move. The simplicity of the explanation of human nature and human life from origins makes its appeal to all of us, and especially to those de-spiritualized ones of us who find in pure mechanistic conceptions a satisfying and ultra-economical explanation of every complex and difficult problem. But it is a dangerous explanation, leading us to be blind to many facts that are, if we are honest in our seeing, quite clearly before us. No matter when or where we may have begun the course of our truly human evolution we have come an immensely long way, a way so long that we have, we may say, almost no right at all to try to interpret our condition of today by the light of our condition in the beginning. And we have come to this point by the interjection into our nature by natural mutation, or conscious self-effort, of elements that were essentially foreign to our ancestors of the beginning days. We have, indeed, in our evolution a sort of double line; one that we may call our natural evolution, concerned with our physical characteristics and the fundamentals of our mental and social traits, and like all natural characters carried along in the race by heredity; and the other, that we may call our social or moral evolution, made possible, to be sure, only by the stage of our natural evolution, but concerned chiefly with various acquired mental and social characters, which are not an integral part of our heredity, but depend on speech, writing, education, precept and practise for transmission from one generation to the other, and, thus, for perpetuation and expansion in the race.
This social evolution, added to a natural evolutionary development of the social or altruistic habit based on the advantage of the mutual aid principle as opposed to the mutual fight principle, has had an amazingly swift flowering since the earlier days of human prehistory, and today contains all the present expression and future promise of man’s higher evolution. It has its roots in all of the best of man’s natural traits, and acts as a powerful inhibitor of the worst of them. It finds its natural validity in the great strength it adds to man’s position in Nature, for it permits a much swifter and more extreme development of human possibilities than would be possible by the slow processes of natural evolution. That which would take many generations to incorporate into our natural heredity can be put quickly into our social inheritance and still be hardly any the less powerful in its control of our life.
Now it is all this side of human evolution that the German natural philosophy, especially as applied to international relations, leaves out of account. The Germans do indeed recognize the value of social evolution inside the race or nation, but its advantage is all for the sake of building up a powerful organism to fight effectively and viciously with all other races and nations. The different peoples are to be looked on as the analogues of different brute species, all terribly and everlastingly at war with each other, each using everything possible to it to gain the upper hand. Everything that can be construed to be of military advantage in this struggle is justified as biological advantage, and there is no doubt that to be inhumanly ferocious, brutal and cunning is of biological advantage in tiger evolution.
The test of this war philosophy will come for the Germans when they are being beaten and are beaten. Will they hold then consistently to their thesis, and admit that their line of human evolution is proved by their defeat to be a wrong line because it is not the strongest line? They have a way out. This way was suggested to me by the principal expositor at Great Headquarters of the brute struggle and survival theory. He said that it was possible to conceive of a failure of natural selection to work its ennobling way because of the perverse opposition to it of the artificial character of much of human life, but if natural law was to be restrained or upset by such an interpolated artificial control he, at least, would prefer to die in the catastrophe and not have to live in a world perverse to natural law. Of course he did not admit of the probability of such a situation. The Germans would win because they were fighting with Nature on their side. They were biologically right, and biological law would work with them to success. But there was the bare possibility of such an outcome to be reckoned with. If this possibility came to reality, why then all was wrong with the world, and he, for one, would not care to live longer in it.