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Modern History Sourcebook:
Karl Pearson:
National Life From the Standpoint of Science, 1900

Pearson's ideas, which are all about a social darwinistic, racist/nationalist, notion of  the superiority of Europeans stuff was quite common at the time. It is simply offensive today. History shows me one way, and one way only, in which a high state of civilization has been produced, namely, the struggle of race with race, and the survival of the physically and mentally fitter race. If you want to know whether the lower races of man can evolve a higher type, I fear the only course is to leave them to fight it out among themselves, and even then the struggle for existence between individual and individual, between tribe and tribe, may not be supported by that physical selection due to a particular climate on which probably so much of the Aryan's success depended. . .

The struggle means suffering, intense suffering, while it is in progress; but that struggle and that suffering have been the stages by which the white man has reached his present stage of development, and they account for the fact that he no longer lives in caves and feeds on roots and nuts. This dependence of progress on the survival of the fitter race, terribly black as it may seem to some of you, gives the struggle for existence its redeeming features; it is the fiery crucible out of which comes the finer metal. You may hope for a time when the sword shall be turned into the plowshare, when American and German and English traders shall no longer compete in the markets of the world for their raw material and for their food supply, when the white man and the dark shall share the soil between them, and each till it as he lists. But, believe me, when that day comes mankind will no longer progress; there will be nothing to check the fertility of inferior stock; the relentless law of heredity will not be controlled and guided by natural selection. Man will stagnate; and unless he ceases to multiply, the catastrophe will come again; famine and pestilence, as we see them in the East, physical selection instead of the struggle of race against race, will do the work more relentlessly, and, to judge from India and China, far less efficiently than of old. . . There is a struggle of race against race and of nation against nation. In the early days of that struggle it was a blind, unconscious struggle of barbaric tribes. At the present day, in the case of the civilized white man, it has become more and more the conscious, carefully directed attempt of the nation to fit itself to a continuously changing environment. The nations has to foresee how and where the struggle will be carried on; the maintenance of national position is becoming more and more a conscious preparation for changing conditions, an insight into the needs of coming environments. We have to remember that man is subject to the universal law of inheritance, and that a dearth of capacity may arise if we recruit our society from the inferior and not the better stock. If any social opinions or class prejudices tamper with the fertility of the better stocks, then the national character will take but a few generations to be seriously modified. The pressure of population should always tend to push brains and physique into occupations where they are not a primary necessity, for in this way a reserve is formed for the times of national crisis. Such a reserve can always be formed by filling up with men of our own kith and kin the waste lands of the earth, even at the expense of an inferior race of inhabitants. . . .

You will see that my view---and I think it may be called the scientific view of a nation---is that of an organized whole, kept up to a high pitch of internal efficiency by insuring that its numbers are substantially recruited from the better stocks, and kept up to a high pitch of internal efficiency by insuring that its numbers are substantially recruited from the better stocks, and kept up to a high pitch of external efficiency by contest, chiefly by way of war with inferior races, and with equal races by the struggle for trade-routes and for the sources of raw material and of food supply. This is the natural history view of mankind, and I do not think you can in its main features subvert it. Some of you may realize it, and then despair of life; you may decline to admit any glory in a world where the superior race must either eject the inferior, or, mixing with it, or even living alongside it, degenerate itself. What beauty can there be when the battle is to the stronger, and the weaker must suffer in the struggle of nations and in the struggle of individual men? You may say: Let us cease to struggle; let us leave the lands of the world to the races that cannot profit by them to the full; let us cease to compete in the markets of the world. Well, we could do it, if we were a small nation living on the produce of our own soil, and a soil so worthless that no other race envied it and sought to appropriate it. We should cease to advance; but then we should naturally give up progress as a good which comes through suffering. . . The man who tells us that he feels to all men alike, that he has no sense of kinship, that he has no patriotic sentiment, that he loves the Kaffir as he loves his brother, is probably deceiving himself. If he is not, then all we can say is that a nation of such men, or even a nation with a large minority of such men, will not stand for many generations; it cannot survive in the struggle of the nations, it cannot be a factor in the contest upon which human progress ultimately depends. The national spirit is not a thing to be ashamed of, as the educated man seems occasionally to hold. If that spirit be the mere excrescence of the music hall, or an ignorant assertion of superiority to the foreigner, it may be ridiculous, it may even be nationally dangerous; but if the national spirit takes the form of a strong feeling of the importance of organizing the nation as a whole, of making its social and economic conditions such that it is able to do its work in the world and meet its fellows without hesitation in the field and in the market, then it seems to me a wholly good spirit---indeed, one of the highest forms of social, that is, moral instinct.

So far from our having too much of this spirit of patriotism, I doubt if we have anything like enough of it. We wait to improve the condition of some class of workers until they themselves cry out or even rebel against their economic condition. We do not better their state because we perceive its relation to the strength and stability of the nation as a whole. Too often it is done as the outcome of a blind class war. The coal owners, the miners, the manufacturers, the mill-hands, the landlords, the farmers, the agricultural laborers, struggle against each other, and, in doing so, against the nation at large, and our statesmen as a rule look on. That was the correct attitude from the standpoint of the old political economy. It is not the correct attitude from the standpoint of science; for science realizes that the nation is an organized whole, in continual struggle with its competitors. You cannot get a strong and effective nation if many of its stomachs are half fed and many of its brains untrained. We, as a nation, cannot survive in the struggle for existence if we allow class distinctions to permanently endow the brainless and to push them into posts of national responsibility. The true statesman has to limit the internal struggle of the community in order to make it stronger for the external struggle. We must reward ability, we must pay for brains, we must give larger advantage to physique; but we must not do this at a rate which renders the lot of the mediocre a wholly unhappy one. We must foster exceptional brains and physique for nation purposes; but, however useful prize cattle may be, they are not bred for their own sake, but as a step toward the improvement of the whole herd. . .

Science is not a dogma; it has no infallible popes to pronounce authoritatively what its teaching is. I can only say how it seems to one individual scientific worker that the doctrine of evolution applies to the history of nations. My interpretation may be wrong, but of the true method I am sure: a community of men is as subject as a community of ants or as a herd of buffaloes to the laws which rule all organic nature. We cannot escape from them; it serves no purpose to protest at what some term their cruelty and their bloodthirstiness. . . Mankind as a whole, like the individual man, advances through pain and suffering only. The path of progress is strewn with the wreck of nations; traces are everywhere to be seen of the hecatombs of inferior races, and of victims who found not the narrow way to the greater perfection. Yet these dead peoples are, in very truth, the steppingstones on which mankind has arisen to the higher intellectual and deeper emotional life of today.

From: Karl Pearson, National Life from the Standpoint of Science, 2d Ed., (Cambridge: Cambridge University Press, 1919), pp. 21-22, 26-27, 36-37, 43-47, 52-54, 62-64.


Source:

Scanned by: J. S. Arkenberg, Dept. of History, Cal. State Fullerton. Prof. Arkenberg has modernized the text.


This text is part of the Internet Modern History Sourcebook. The Sourcebook is a collection of public domain and copy-permitted texts for introductory level classes in modern European and World history.
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© Paul Halsall, July 1998
halsall@murray.fordham.edu