The Future Effects of the Anthropological Sciences

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. IV. THE ANTHROPOLOGICAL SCIENCES

IV. THE ANTHROPOLOGICAL SCIENCES

It remains to say something about the future effects of the anthropological sciences. This is of course extremely conjectural, because we do not know what discoveries will be made. The effect is likely to be far greater than we can now imagine, because these sciences are still in their infancy. I will, however, take a few points on which to hang conjectures. I do not wish to be supposed to be making prophecies: I am only suggesting possibilities which it may be instructive to consider.

Birth-control is a matter of great importance, particularly in relation to the possibility of a world-government, which could hardly be stable if some nations increased their population much more rapidly than others. At present, birth-control is increasing in all civilized countries, though in most it is opposed by governments. This opposition is due partly to mere superstition and desire to conciliate the Catholic vote, partly to the desire for large armies and severe competition between wage-earners, so as to keep down wages. In spite of the opposition of governments, it seems probable that birth-control will lead to a stationary population in most white nations within the next fifty years. There can be no security that it will stop with a stationary population; it may go on to the point where the population diminishes.

The increase in the practice of birth-control is an example of a process contrary to that seen in industrialism: it represents a victory of individual over collective passions. Collectively, Frenchmen desire that France should be populous, in order to be able to defeat her enemies in war. Individually, they desire that their own families should be small, in order to increase the inheritance of their children and to diminish the expense of education. The individual desire has triumphed over the collective desire, and even, in many cases, over religious scruples. In this case, as in most others, the individual desire is less harmful to the world than the collective desire: the man who acts from pure selfishness does less damage than the man who is actuated by “public spirit.”

For, since medicine and sanitation have diminished the infant death-rate, the only checks to over-population that remain (apart from birth-control) are war and famine. So long as this continues to be the case, the world must either have a nearly stationary population, or employ war to produce famine. The latter method, which is that favoured by opponents of birth-control, has been adopted on a large scale since 1914; it is however somewhat wasteful. We require a certain number of cattle and sheep, and we take steps to secure the right number. If we were as indifferent about them as we are about human beings, we should produce far too many, and cause the surplus to die by the slow misery of under-feeding. Farmers would consider this plan extravagant, and humanitarians would consider it cruel. But where human beings are concerned, it is considered the only proper course, and works advocating any other are confiscated by the police if they are intelligible to those whom they concern.

It must be admitted, however, that there are certain dangers. Before long the population may actually diminish. This is already happening in the most intelligent sections of the most intelligent nations; government opposition to birth-control propaganda gives a biological advantage to stupidity, since it is chiefly stupid people whom governments succeed in keeping in ignorance. Before long, birth-control may become nearly universal among the white races; it will then not deteriorate their quality, but only diminish their numbers, at a time when uncivilized races are still prolific and are preserved from a high death-rate by white science.

This situation will lead to a tendency—already shown by the French—to employ more prolific races as mercenaries. Governments will oppose the teaching of birth-control among Africans, for fear of losing recruits. The result will be an immense numerical inferiority of the white races, leading probably to their extermination in a mutiny of mercenaries. If, however, a world-government is established, it may see the desirability of making subject races also less prolific, and may permit mankind to solve the population question. This is another reason for desiring a world-government.

Passing from quantity to quality of population, we come to the question of eugenics. We may perhaps assume that, if people grow less superstitious, governments will acquire the right to sterilize those who are not considered desirable as parents. This power will be used, at first, to diminish imbecility, a most desirable object. But probably, in time, opposition to the government will be taken to prove imbecility, so that rebels of all kinds will be sterilized. Epileptics, consumptives, dipsomaniacs and so on will gradually be included; in the end, there will be a tendency to include all who fail to pass the usual school examinations. The result will be to increase the average intelligence; in the long run, it may be greatly increased. But probably the effect upon really exceptional intelligence will be bad. Mr. Micawber, who was Dickens’s father, would hardly have been regarded as a desirable parent. How many imbeciles ought to outweigh one Dickens I do not profess to know.

Eugenics has, of course, more ambitious possibilities in a more distant future. It may aim not only at eliminating undesired types, but at increasing desired types. Moral standards may alter so as to make it possible for one man to be the sire of a vast progeny by many different mothers. When men of science envisage a possibility of this kind, they are prone to a type of fallacy which is common also in other directions. They imagine that a reform inaugurated by men of science would be administered as men of science would wish, by men similar in outlook to those who have advocated it. In like manner women who advocated votes for women used to imagine that the woman voter of the future would resemble the ardent feminist who won her the vote; and socialist leaders imagine that a socialis State would be administered by idealistic reformers like themselves.

These are, of course, delusions; a reform, once achieved, is handed over to the average citizen. So, if eugenics reached the point where it could increase desired types, it would not be the types desired by present-day eugenists that would be increased, but rather the types desired by the average official. Prime Ministers, Bishops, and others whom the State considers desirable might become the fathers of half the next generation. Whether this would be an improvement it is not for me to say, as I have no hope of ever becoming either a Bishop or a Prime Minister.

If we knew enough about heredity to determine, within limits, what sort of population we would have, the matter would of course be in the hands of State officials, presumably elderly medical men. Whether they would really be preferable to Nature I do not feel sure. I suspect that they would breed a subservient population, convenient to rulers but incapable of initiative. However, it may be that I am too sceptical of the wisdom of officials.

The effects of psychology on practical life may in time become very great. Already advertisers in America employ eminent psychologists to instruct them in the technique of producing irrational belief; such men may, when they have grown more proficient, be very useful in persuading the democracy that governments are wise and good. Then, again, there are the psychological tests of intelligence, as applied to recruits for the American army during the war. I am very sceptical of the possibility of testing anything except average intelligence by such methods, and I think that, if they were widely adopted, they would probably lead to many persons of great artistic capacity being classified as morons. The same thing would have happened to some first-rate mathematicians. Specialized ability not infrequently goes with general disability, but this would not be shown by the kind of tests which psychologists recommended to the American government.

More sensational than tests of intelligence is the possibility of controlling the emotional life through the secretions of the ductless glands. It will be possible to make people choleric or timid, strongly or weakly sexed, and so on, as may be desired. Differences of emotional disposition seem to be chiefly due to secretions of the ductless glands, and therefore controllable by injections or by increasing or diminishing the secretions. Assuming an oligarchic organization of society, the State could give to the children of holders of power the disposition required for command, and to the children of the proletariat the disposition required for obedience. Against the injections of the State physicians the most eloquent Socialist oratory would be powerless. The only difficulty would be to combine this submissiveness with the necessary ferocity against external enemies; but I do not doubt that official science would be equal to the task.

It is not necessary, when we are considering political consequences, to pin our faith to the particular theories of the ductless glands, which may blow over, like other theories. All that is essential in our hypothesis is the belief that physiology will in time find ways of controlling emotion, which it is scarcely possible to doubt. When that day comes, we shall have the emotions desired by our rulers, and the chief business of elementary education will be to produce the desired disposition, no longer by punishment or moral precept, but by the far surer method of injection or diet. The men who will administer this system will have a power beyond the dreams of the Jesuits, but there is no reason to suppose that they will have more sense than the men who control education to-day. Technical scientific knowledge does not make men sensible in their aims, and administrators in the future, will be presumably no less stupid and no less prejudiced than they are at present.

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This book is part of the public domain. Bertrand Russell (2021).Icarus or, The Future of Science. Urbana, Illinois: Project Gutenberg. Retrieved October 2022, from https://www.gutenberg.org/files/66225/66225-h/66225-h.htm

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