Icarus, Having Been Taught to Fly by His Father, Was Destroyed by Rashness

Icarus or, The Future of Science by Bertrand Russells, is part of the HackerNoon Books Series. You can jump to any chapter in this book here. I. INTRODUCTORY

Mr. Haldane’s Daedalus has set forth an attractive picture of the future as it may become through the use of scientific discoveries to promote human happiness. Much as I should like to agree with his forecast, a long experience of statesmen and governments has made me somewhat sceptical. I am compelled to fear that science will be used to promote the power of dominant groups, rather than to make men happy. Icarus, having been taught to fly by his father Daedalus, was destroyed by his rashness. I fear that the same fate6 may overtake the populations whom modern men of science have taught to fly. Some of the dangers inherent in the progress of science while we retain our present political and economic institutions are set forth in the following pages.

This subject is so vast that it is impossible, within a limited space, to do more than outline some of its aspects. The world in which we live differs profoundly from that of Queen Anne’s time, and this difference is mainly attributable to science. That is to say, the difference would be very much less than it is but for various scientific discoveries, that resulted from those discoveries by the operation of ordinary human nature. The changes that have been brought about have been partly7 good, partly bad; whether, in the end, science will prove to have been a blessing or a curse to mankind, is to my mind, still a doubtful question.

A science may affect human life in two different ways. On the one hand, without altering men’s passions or their general outlook, it may increase their power of gratifying their desires. On the other hand, it may operate through an effect upon the imaginative conception of the world, the theology or philosophy which is accepted in practice by energetic men. The latter is a fascinating study, but I shall almost wholly ignore it, in order to bring my subject within a manageable compass. I shall confine myself almost wholly to the effect of science in enabling us to gratify our passions more freely, which8 has hitherto been far the more important of the two.

From our point of view, we may divide the sciences into three groups: physical, biological, and anthropological. In the physical group I include chemistry, and broadly speaking any science concerned with the properties of matter apart from life. In the anthropological group I include all studies specially concerned with man: human physiology and psychology (between which no sharp line can be drawn), anthropology, history, sociology, and economics. All these studies can be illuminated by considerations drawn from biology; for instance, Rivers threw a new light on parts of economics by adducing facts about landed property among birds during9 the breeding season. But in spite of their connection with biology—a connection which is likely to grow closer as time goes on—they are broadly distinguished from biology by their methods and data, and deserve to be grouped apart, at any rate in a sociological inquiry.

The effect of the biological sciences, so far, has been very small. No doubt Darwinism and the idea of evolution affected men’s imaginative outlook; arguments were derived in favour of free competition, and also of nationalism. But these effects were of the sort that I propose not to consider. It is probable that great effects will come from these sciences sooner or later. Mendelism might have revolutionized agriculture, and no doubt some similar theory will10 do so sooner or later. Bacteriology may enable us to exterminate our enemies by disease. The study of heredity may in time make eugenics an exact science, and perhaps we shall in a later age be able to determine at will the sex of our children. This would probably lead to an excess of males, involving a complete change in family institutions. But these speculations belong to the future. I do not propose to deal with the possible future effects of biology, both because my knowledge of biology is very limited, and because the subject has been admirably treated by Mr. Haldane.

The anthropological sciences are those from which, a priori, we might have expected the greatest social effects, but11 hitherto this has not proved to be the case, partly because these sciences are mostly still at an early stage of development. Even economics has not so far had much effect. Where it has seemed to have, this is because it advocated what was independently desired. Hitherto, the most effective of the anthropological sciences has been medicine, through its influence on sanitation and public health, and through the fact that it has discovered how to deal with malaria and yellow fever. Birth-control is also a very important social fact which comes into this category. But although the future effect of the anthropological sciences (to which I shall return presently) is illimitable, the effect up to the present has been confined within fairly narrow limits.

One general observation to begin with. Science has increased man’s control over nature, and might therefore be supposed likely to increase his happiness and well-being. This would be the case if men were rational, but in fact they are bundles of passions and instincts. An animal species in a stable environment, if it does not die out, acquires an equilibrium between its passions and the conditions of its life. If the conditions are suddenly altered, the equilibrium is upset. Wolves in a state of nature have difficulty in getting food, and therefore need the stimulus of a very insistent hunger. The result is that their descendants, domestic dogs, over-eat if they are allowed to do so. When a certain amount of something is useful, and the difficulty of obtaining it13 is diminished, instinct will usually lead an animal to excess in the new circumstances. The sudden change produced by science has upset the balance between our instincts and our circumstances, but in directions not sufficiently noticed. Over-eating is not a serious danger, but over-fighting is. The human instincts of power and rivalry, like the dog’s wolfish appetite will need to be artificially curbed, if industrialism is to succeed.

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