Influence of Collective Truths upon Individual Conduct.

We have thus far been concerned with Probability, determined by methods that take cognizance of Variations, and yield exact results, thereby affording a solid foundation for action. But the stage on which human action takes place is a superstructure into which emotion enters, we are guided on it less by Certainty and by Probability than by Assurance to a greater or lesser degree. The word Assurance is derived from sure which itself is an abbreviation of secure that is of secura, or without misgiving. It is a contented attitude of mind largely dependent on custom, prejudice, or other unreasonable influences which reformers have to overcome, and some of which they are apt to utilize on their own behalf. Human nature is such that we rarely find our way by the pure light of reason, but while peering through spectacles furnished with coloured and distorting glasses.

A society may be considered as a highly complex organism, with a consciousness of its own, caring only for itself, establishing regulations and customs for its collective advantage, and creating a code of opinions to subserve that end. It is hard to over-rate its power over the individual in regard to any obvious particular on which it emphatically insists. I trust in some future time that one of those particulars will be the practice of Eugenics. Otherwise the influence of collective truths on individual conduct is deplorably weak, as expressed by the lines:—

For others' follies teach us not,
Nor much their wisdom teaches,
But chief of solid worth is what
Our own experience preaches.

Professor Westermark, among many other remarks in which I fully concur, has aptly stated (Sociological Papers published for the Sociological Society. Macmillan, 1906, vol. ii, p. 24), with reference to one obstacle which prevents individuals from perceiving the importance of Eugenics, 'the prevalent opinion that almost anybody is good enough to marry is chiefly due to the fact that in this case, cause and effect, marriage and the feebleness of the offspring, are so distant from each other that the near-sighted eye does page 26 not distinctly perceive the connexion between them.' (The Italics are mine.)

The enlightenment of individuals is a necessary preamble to practical Eugenics, but social opinion is the tyrant by whose praise or blame the principles of Eugenics may be expected hereafter to influence individual conduct. Public opinion may, however, be easily directed into different channels by opportune pressure. A common conviction that change in the established order of some particular codes of conduct would be impossible, because of the shock that the idea of doing so gives to our present ideas, bears some resemblance to the conviction of lovers that their present sentiments will endure for ever. Conviction, which is that very Assurance of which mention has just been made, is proved by reiterated experience to be a highly fallacious guide. Love is notoriously fickle in despite of the fervent and genuine protestations of lovers, and so is public opinion. I gave a list of extraordinary variations of the latter in respect to restrictions it enforced on the freedom of marriage, at various times and places (Sociological Papers quoted above). Much could be added to that list, but I will not now discuss the effects of public opinion on such a serious question. I will take a much smaller instance which occurred before the time to which the recollections of most persons can now reach, but which I myself recall vividly. It is the simple matter of hair on the face of male adults. When I was young, it was an unpardonable offence for any English person other than page 27 a cavalry officer, or perhaps some one of high social rank, to wear a moustache. Foreigners did so and were tolerated, otherwise the assumption of a moustache was in popular opinion worse than wicked, for it was atrociously bad style. Then came the Crimean War and the winter of Balaclava, during which it was cruel to compel the infantry to shave themselves every morning. So their beards began to grow, and this broke a long established custom. On the return of the army to England the fashion of beards spread among the laity, but stopped short of the clergy. These, however, soon began to show dissatisfaction, they said the beard was a sign of manliness that ought not to be suppressed and so forth; and at length the moment arrived. A distinguished clergyman, happily still living, 'bearded' his Bishop on a critical occasion. The Bishop yielded without protest, and forthwith hair began to sprout in a thousand pulpits where it had never appeared before within the memory of man.

Thucydides (1. 6) also refers to the same change as occurring 'quite lately'.

That is probably what the priest and the Levite of the parable said to themselves.

It appears, from a footnote, that this case has been discussed in a striking manner by Lord Macaulay in his notes on the Indian Penal Code, which I have not vet been able to consult.

Enough has been written elsewhere by myself and others to show that whenever public opinion is strongly roused it will lead to action, however contradictory it may be to previous custom and sentiment. Considering that public opinion is guided by the sense of what best serves the interests of society as a whole, it is reasonable to expect that it will be strongly exerted in favour of Eugenics when a sufficiency of evidence shall have been collected to make the truths on which it rests plain to all. That moment has not yet arrived. Enough is already known to those who have studied the question to leave no doubt in their minds about the general results, but not enough is quantitatively known to justify legislation or other action except in extreme cases. Continued studies will be required for some page 30 time to come, and the pace must not be hurried. When the desired fullness of information shall have been acquired, then, and not till then, will be the fit moment to proclaim a 'Jehad,' or Holy War against customs and prejudices that impair the physical and moral qualities of our race.