Science and Morals and Other Essays - Sir Windle Bertram Coghill Alan (win 10 ebook reader .txt) 📗

soil is the plant to be grown, and the first weed to be eradicated is that of the right of personal choice of a partner for life, or for such other term as the law under the new régime may require. Jack is to be torn from weeping Jill, and handed over to reluctant Joan, to whom he is personally displeasing and for whom he has not the slightest desire, and handed over because the Breeding Committee think it is likely to prove advantageous for the Coming Race. All that may be possible—or may not—but what then? When you are carrying out Mendelian experiments on peas, you can enclose your flowers in muslin bags and prevent anything interfering with your observations. And in the stud-farm you can keep the occupants shut up.

But what are you going to do with Jack? and with Jill? And still more with Joan? They cannot be permanently isolated, neither are they restrained by any "mythical ideas of sin." They have been educated to the idea that their highest duty is to enjoy themselves. Why should they not do what they like? And consequently, as any reasoning person can see, "The Inevitable" must happen; and where is your experiment and where the Coming Race? It is perfectly useless for doctrinaires to argue, as doctrinaires will, about ethical restraints. Nature has no ethical restraints; and any ethical restraints which man has come from that higher nature of his which he does not share with the lower creation. What those whom the late Mr. Devas so aptly called "after-Christians" always forget is that the humane, the Christian side of life, which they as well as others exhibit, is due to the influence, lingering if you like, of Christianity. They ignore or forget the pit out of which they were digged.

By another Eugenist we are told that willy-nilly every sound, healthy person of either sex must get married or at least betake him or herself to the business of propagating the race. That at least is the essence of his singularly offensive dictum that since the celibacy of the Catholic clergy and of members of Religious Orders deprives the State of a number of presumably excellent parents, "if monastic orders and institutions are to continue, they should be open only to the eugenically unfit."[32] If the religious call is not to be permitted to dispense a man or woman from entering the estate of matrimony, it may be assumed that nothing else, except an unfavourable report from the committee of selection, will do so. And, further, as the one object of all this is to bring super-children into the world, we must also assume that those who fail in this duty will find themselves in peril of the law.

Surely what has been set down shows that whatever scientific reputation the writers in question possess, and it is undeniably great, it has not equipped them, one will not merely say with moral or religious ideas, but with an ordinary knowledge of human nature. It has not equipped them with any conception apparently of political possibilities; and it has left them without any of that saving salt, a sense of humour. Like Huxley, they have started out to give opinions without first having made themselves familiar with the subject on which they were to deliver judgment.

It is perhaps little to be wondered at that the intense preoccupation which the study of science entails should tend to induce those whose attention is constantly fixed on Nature to imagine that from Nature can be drawn not only lessons of physical life but lessons also of conduct. Of course this is quite wrong; for Nature has no moral lesson to teach us. We are told to go to the ant—at least the sluggard is—but for what? To amend his sluggardliness. No one has ever suggested that we should go to Nature to learn to be humble, kindly, unselfish, tolerant, and Christian, in our dealings with others; and for this excellent reason, that none of these things can be learnt from Nature. Science is neither moral nor immoral, but non-moral; and, as we have seen a thousand times in this present war, its kindest gifts to man can be used, and are used, for his cruel destruction. In this war, pre-eminently amongst all wars, we have the application of pure natural principles unameliorated by the influences of Christianity, or of chivalry, Christianity's offspring. As Sir Robert Borden has summed it up, German kultur is an attempt "to impose upon us the law of the jungle."

Natural Selection, some would have us believe, is the dominant law of living nature, and all would agree that it is an important law. Let us then, if we are to follow Nature, put it into practice. But Natural Selection means the Survival of the Fittest in the Struggle for Life. It consequently means the Extermination of the Less Fit, a little fact often left out of count. It means in three words "Might is Right," and was not that exactly the proposition by which we were confronted in this war? If Natural Selection be our only guide, let us sink hospital ships, destroy innocent villages and towns, exterminate our weaker opponents in any way that seems best to us. It was all summed up centuries ago by the author of the Book of Wisdom: "Let us oppress the poor just man, and not spare the widow, nor honour the ancient grey hairs of the aged. But let your strength be the law of justice: for that which is feeble is found to be nothing worth." That is Natural Selection in operation in human life when human beings have been stripped of all "mythical ideas of Sin:" not a pretty picture nor a condition of affairs under which we should like long to exist. Some of the other resemblances are less dreadful, but none the less instructive. Let us take the matter of Mimicry. There is a form of protective mimicry whereby the living thing is like unto its surroundings, and thus escapes its enemy. We find it in warfare in the use of khaki dress, in white overalls in snow-time, in other such expedients. But there is also a form of Aggressive Mimicry in which a deadly thing makes itself look like something innocent, as the wolf tried to look in "Little Red Riding Hood." "The Germans were beginning their attack on Haumont. Their front-line skirmishers, to throw us into confusion, had donned caps which were a faint imitation of our own, and also provided themselves with Red Cross brassards" (The Battle of Verdun. H. Dugard). Not to be tedious on this point, which really does not require to be laboured, let me finish with one quotation from a vivid series of war-pictures. Boyd Cable is writing of men in the trenches: "Civilised Man, in his latest art of war, has gone back to be taught one more simple lesson by the beast of the field and the birds of the air; the armed hosts are hushed and stilled by the passing air-machine, exactly as the finches and field-mice of hedgerow and ditch and field are frozen to stillness by the shadow of a hovering hawk, the beat of its passing wing."

No; an existence passed under conditions of this kind and as the normal state of affairs is not an existence to be contemplated with equanimity. We are anxious that science and scientific teaching should be assisted in every possible way. But let us be quite clear that while science has much to teach us and we much to learn from her, there are things as to which she has no message to the world. The Minor Prophets of science are never tired of advising theologians to keep their hands off science. The Major Prophets are too busy to occupy themselves with such polemics. But the theologian is abundantly in his right in saying to the scientific writer "Hands off morals!" for with morality science has nothing to do. Let us at any rate avoid that form of kultur which consists in bending Natural History to the teaching of conduct, uncorrected by any Christian injunctions to soften its barbarities.

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