Darwin and Modern Science [327]
wife because he is rich and well-born, although he may be ugly, idle or improvident; and then it is he who will perpetuate the species. The wealthy man, ill constituted, incapable, sickly, enjoys his riches and establishes his stock under the protection of the laws." Haycraft in England and Jentsch in Germany have strongly emphasised these "anomalies," which nevertheless are the rule. That is to say that even from a Darwinian point of view all social reforms can readily be justified which aim at diminishing, as Wallace said, inequalities at the start.
But we can go further still. Whence comes the idea that all measures inspired by the sentiment of solidarity are contrary to Nature's trend? Observe her carefully, and she will not give lessons only in individualism. Side by side with the struggle for existence do we not find in operation what Lanessan calls "association for existence." Long ago, Espinas had drawn attention to "societies of animals," temporary or permanent, and to the kind of morality that arose in them. Since then, naturalists have often insisted upon the importance of various forms of symbiosis. Kropotkin in "Mutual Aid" has chosen to enumerate many examples of altruism furnished by animals to mankind. Geddes and Thomson went so far as to maintain that "Each of the greater steps of progress is in fact associated with an increased measure of subordination of individual competition to reproductive or social ends, and of interspecific competition to co- operative association." (Geddes and Thomson, "The Evolution of Sex", page 311, London, 1889.) Experience shows, according to Geddes, that the types which are fittest to surmount great obstacles are not so much those who engage in the fiercest competitive struggle for existence, as those who contrive to temper it. From all these observations there resulted, along with a limitation of Darwinian pessimism, some encouragement for the aspirations of the collectivists.
And Darwin himself would, doubtless, have subscribed to these rectifications. He never insisted, like his rival, Wallace, upon the necessity of the solitary struggle of creatures in a state of nature, each for himself and against all. On the contrary, in "The Descent of Man", he pointed out the serviceableness of the social instincts, and corroborated Bagehot's statements when the latter, applying laws of physics to politics, showed the great advantage societies derived from intercourse and communion. Again, the theory of sexual evolution which makes the evolution of types depend increasingly upon preferences, judgments, mental factors, surely offers something to qualify what seems hard and brutal in the theory of natural selection.
But, as often happens with disciples, the Darwinians had out-Darwined Darwin. The extravagancies of social Darwinism provoked a useful reaction; and thus people were led to seek, even in the animal kingdom, for facts of solidarity which would serve to justify humane effort.
On quite another line, however, an attempt has been made to connect socialist tendencies with Darwinian principles. Marx and Darwin have been confronted; and writers have undertaken to show that the work of the German philosopher fell readily into line with that of the English naturalist and was a development of it. Such has been the endeavour of Ferri in Italy and of Woltmann in Germany, not to mention others. The founders of "scientific socialism" had, moreover, themselves thought of this reconciliation. They make more than one allusion to Darwin in works which appeared after 1859. And sometimes they use his theory to define by contrast their own ideal. They remark that the capitalist system, by giving free course to individual competition, ends indeed in a bellum omnium contra omnes; and they make it clear that Darwinism, thus understood, is as repugnant to them as to Duhring.
But it is at the scientific and not at the moral point of view that they place themselves when they connect their economic history with Darwin's work. Thanks to this unifying hypothesis, they
But we can go further still. Whence comes the idea that all measures inspired by the sentiment of solidarity are contrary to Nature's trend? Observe her carefully, and she will not give lessons only in individualism. Side by side with the struggle for existence do we not find in operation what Lanessan calls "association for existence." Long ago, Espinas had drawn attention to "societies of animals," temporary or permanent, and to the kind of morality that arose in them. Since then, naturalists have often insisted upon the importance of various forms of symbiosis. Kropotkin in "Mutual Aid" has chosen to enumerate many examples of altruism furnished by animals to mankind. Geddes and Thomson went so far as to maintain that "Each of the greater steps of progress is in fact associated with an increased measure of subordination of individual competition to reproductive or social ends, and of interspecific competition to co- operative association." (Geddes and Thomson, "The Evolution of Sex", page 311, London, 1889.) Experience shows, according to Geddes, that the types which are fittest to surmount great obstacles are not so much those who engage in the fiercest competitive struggle for existence, as those who contrive to temper it. From all these observations there resulted, along with a limitation of Darwinian pessimism, some encouragement for the aspirations of the collectivists.
And Darwin himself would, doubtless, have subscribed to these rectifications. He never insisted, like his rival, Wallace, upon the necessity of the solitary struggle of creatures in a state of nature, each for himself and against all. On the contrary, in "The Descent of Man", he pointed out the serviceableness of the social instincts, and corroborated Bagehot's statements when the latter, applying laws of physics to politics, showed the great advantage societies derived from intercourse and communion. Again, the theory of sexual evolution which makes the evolution of types depend increasingly upon preferences, judgments, mental factors, surely offers something to qualify what seems hard and brutal in the theory of natural selection.
But, as often happens with disciples, the Darwinians had out-Darwined Darwin. The extravagancies of social Darwinism provoked a useful reaction; and thus people were led to seek, even in the animal kingdom, for facts of solidarity which would serve to justify humane effort.
On quite another line, however, an attempt has been made to connect socialist tendencies with Darwinian principles. Marx and Darwin have been confronted; and writers have undertaken to show that the work of the German philosopher fell readily into line with that of the English naturalist and was a development of it. Such has been the endeavour of Ferri in Italy and of Woltmann in Germany, not to mention others. The founders of "scientific socialism" had, moreover, themselves thought of this reconciliation. They make more than one allusion to Darwin in works which appeared after 1859. And sometimes they use his theory to define by contrast their own ideal. They remark that the capitalist system, by giving free course to individual competition, ends indeed in a bellum omnium contra omnes; and they make it clear that Darwinism, thus understood, is as repugnant to them as to Duhring.
But it is at the scientific and not at the moral point of view that they place themselves when they connect their economic history with Darwin's work. Thanks to this unifying hypothesis, they