LITMIR.BIZ

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concerned with the improvement of the conditions of life. It makes no attempt to influence either the quantity or the quality of life. [7] It may sometimes have been carried out with the assumption that to improve the conditions of life is, in some way or other, to improve the quality of life itself. But it accepted the stream of life as it found it, and while working to cleanse the banks of the stream it made no attempt to purify the stream itself.

       It must, however, be remembered that the arguments which, especially nowadays, are brought against the social reform of the condition of life, will not bear serious examination. It is said, for instance, or at all events implied, that we need bestow very little care on the conditions of life because such care can have no permanently beneficial effect on the race, since acquired characters, for the most part, are not transmitted to descendants. But to assume that social reform is unnecessary because it is not inherited is altogether absurd. The people who make this assumption would certainly not argue that it is useless for them to satisfy their own hunger and thirst, because their children will not thereby be safeguarded from experiencing hunger and thirst. Yet the needs which the movement of organized social reform seeks to satisfy are precisely on a level with, and indeed to some extent identical with, the needs of hunger and thirst. The impulse and the duty which move every civilized community to elaborate and gratify its own social needs to the utmost are altogether independent of the race, and would not cease to exist even in a community vowed to celibacy or the most absolute Neo-Malthusianism. Nor, again, must it be said that social reform destroys the beneficial results of natural selection.

      Here, indeed, we encounter a disputed point, and it may be admitted that the precise data for absolute demonstration in one direction or the other cannot yet be found. Whenever human beings breed in reckless and unrestrained profusion—as is the case under some conditions before a free and self-conscious civilization is attained—there is an immense infantile mortality. It is claimed, on the one hand, that this is beneficial, and need not be interfered with. The weak are killed off, it is said, and the strong survive; there is a process of natural survival of the fittest. That is true. But it is equally true, as has also been clearly seen on the other hand, that though the relatively strongest survive, their relative strength has been impaired by the very influences which have proved altogether fatal to their weaker brethren. There is an immense infantile mortality in Russia. Yet, notwithstanding any resulting "survival of the fittest," Russia is far more ravaged by disease than Norway, where infantile mortality is low. "A high infantile mortality," as George Carpenter, a great authority on the diseases of childhood, remarks, "denotes a far higher infantile deterioration rate"; or, as another doctor puts it, "the dead baby is next of kin to the diseased baby," The protection of the weak, so frequently condemned by some Neo-Darwinians, is thus in reality, as Goldscheid terms it, "the protection of the strong from degeneration."

      There is, however, more to be said. Not only must an undue struggle with unfavourable conditions enfeeble the strong as well as kill the feeble; it also imposes an intolerable burden upon these enfeebled survivors. The process of destruction is not sudden, it is gradual. It is a long-drawn-out process. It involves the multiplication of the diseased, the maimed, the feeble-minded, of paupers and lunatics and criminals. Even natural selection thus includes the need for protecting the feeble, and so renders urgent the task of social reform, while the more thoroughly this task is carried out with the growth of civilization, the more stupendous and overwhelming the task becomes.

It is thus that civilization, at a certain point in its course, renders inevitable the appearance of that wider and deeper organization of life which in the present volume we are concerned with under the name of Social Hygiene. That movement is far from being an abrupt or revolutionary manifestation in the ordinary progress of social growth. As we have seen, social reform during the past eighty years may be said to have proceeded in four successive stages, each of which has involved a nearer approach to the sources of life. The fourth stage, which in its beginnings dates only from the last years of the nineteenth century, takes us to the period before birth, and is concerned with the care of the child in the mother's womb. The next stage cannot fail to take us to the very source of life itself, lifting us beyond the task of purifying the conditions, and laying on us the further task of regulating the quantity and raising the quality of life at its very source. The duty of purifying, ordering, and consolidating the banks of the stream must still remain. [8] But when we are able to control the stream at its source we are able to some extent to prevent the contamination of that stream by filth, and ensure that its muddy floods shall not sweep away the results of our laborious work on the banks. Our sense of social responsibility is developing into a sense of racial responsibility, and that development is expressed in the nature of the tasks of Social Hygiene which now lie before us.

       It is the control of the reproduction of the race which renders possible the new conception of Social Hygiene. We have seen that the gradual process of social reform during the first three quarters of the nineteenth century, by successive stages of movement towards the sources of life, finally reached the moment of conception. The first result of reform at this point was that procreation became a deliberate act. Up till then the method of propagating the race was the same as that which savages have carried on during thousands of years, the chief difference being that whereas savages have frequently sought to compensate their recklessness by destroying their inferior offspring, we had accepted all the offspring, good, bad, and indifferent, produced by our indiscriminate recklessness, shielding ourselves by a false theology. Children "came," and their parents disclaimed all responsibility for their coming. The children were "sent by God," and if they all turned out to be idiots, the responsibility was God's. But when it became generally realized that it was possible to limit offspring without interfering with conjugal life a step of immense importance was achieved. It became clear to all that the Divine force works through us, and that we are not entitled to cast the burden of our evil actions on any Higher Power. Marriage no longer fatally involved an endless procession of children who, in so far as they survived at all, were in a large number of cases doomed to disease, neglect, misery, and ignorance. The new Social Hygiene was for the first time rendered possible.

It was in France during the first half of the nineteenth century that the control of reproduction first began to become a social habit. In Sweden and in Denmark, the fall in the birth-rate, though it has been irregular, may be said to have begun in 1860. It was not until about the year 1876 that, in so far as we may judge by the arrest of the birth-rate, the movement began to spread to Europe generally. In England it is usual to associate this change with a famous prosecution which brought a knowledge of the means of preventing conception to the whole population of Great Britain. Undoubtedly this prosecution was an important factor in the movement, but we cannot doubt that, even if the prosecution had not taken place, the course of social progress must still have pursued the same course. It is noteworthy that it was about this same period, in various European countries, that the tide turned, and the excessively high birth-rate began to fall. [9] Recklessness was giving place to foresight and self-control. Such foresight and self-control are of the essence of civilization. [10]

       It cannot be disputed that the transformation by which the propagation of the race became deliberate and voluntary has not been established in social custom without a certain amount of protestation from various sides. No social change, however beneficial, ever is established without such protestation, which may, therefore, be regarded as an inevitable and probably a salutary part of social change. Even some would-be scientific persons, with a display of elaborate statistics, set forth various alarmistic doctrines. If, said these persons, this new movement goes on at the present pace, and if all other conditions remain unchanged, then all sorts of terrible results will ensue. But the alarming conclusion failed to ensue, and for a very sufficient reason. The assumed premises of the argument were unsound. Nothing ever goes on at the same pace, nor do all other conditions ever remain unchanged. The world is a living fire, as Heraclitus long ago put it. All things are in perpetual flux. Life is a process of perpetual movement. It is idle to bid the world stand still, and then to argue about the consequences. The world will not stand still,

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