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Eugenics

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(Redirected from Eugenist)
Francis Galton, the Victorian era's quintessential polymath such as early advocate of eugenics; a term he helped coin
We civilised men do our utmost to check the process of elimination; we build asylums for the imbecile, the maimed, and the sick .... There is reason to believe that vaccination has preserved thousands... Thus the weak members of civilised societies propagate their kind. No one who has attended to the breeding of domestic animals will doubt that this must be highly injurious to the race of man. It is surprising how soon a want of care, or care wrongly directed, leads to the degeneration of a domestic race; but excepting in the case of man itself, hardly any one is so ignorant as to allow his worst animals to breed. ~ Charles Darwin
[Campaign Poster:] "60,000 Reichsmark is what this person suffering from a hereditary defect costs the People's community during his lifetime. Fellow citizen, that is your money too."
The weak and ill-constituted shall perish: first principle of our philanthropy. And one shall help them to do so. ~ Nietzsche
Any new set of conditions which renders a species' food and safety very easily obtained, seems to lead to degeneration. ~ Ray Lankester
Selective breeding can alter man's capacity to learn, to keep sane, to cherish justice or to be happy. There is no more certain and economical a way to improve man's environment as to improve his nature. ~ Edward Thorndike
Live, love and marry wisely, result children Wellcome L0073442
File:Eugenics Society Poster (1930s).png
Eugenics Society Poster (1930s)

Eugenics (From eǘs meaning “good” and gígnomai meaning “breeding”, together: “well-bred” or “good in stock") is a social philosophy which advocates the improvement of human hereditary traits through various forms of intervention.

Quotes

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  • We civilised men do our utmost to check the process of elimination; we build asylums for the imbecile, the maimed, and the sick .... There is reason to believe that vaccination has preserved thousands... Thus the weak members of civilised societies propagate their kind. No one who has attended to the breeding of domestic animals will doubt that this must be highly injurious to the race of man. It is surprising how soon a want of care, or care wrongly directed, leads to the degeneration of a domestic race; but excepting in the case of man itself, hardly any one is so ignorant as to allow his worst animals to breed.
    • Charles Darwin, 1871, The Descent of Man, and Selection in Relation to Sex. London: MacMillan, p. 501
  • Aristocracies do not last… Where, in France, are the descendants of the Frankish conquerors? The genealogies of the English nobility have been very exactly kept; and they show that very few families still remain to claim descent from the comrades of William the Conqueror. The rest have vanished... They decay not in numbers only. They decay also in quality, in the sense that they lose their vigor…The governing class is restored not only in numbers, but—and that is the more important thing—in quality, by families rising from the lower classes… If human aristocracies were like thorough-breds among animals, which reproduce themselves over long periods of time with approximately the same traits, the history of the human race would be something altogether different from the history we know.
  • Nobody wants to be caught agreeing with that monster, even in a single particular. The spectre of Hitler has led some scientists to stray from "ought" to "is" and deny that breeding for human qualities is even possible. But if you can breed cattle for milk yield, horses for running speed, and dogs for herding skill, why on Earth should it be impossible to breed humans for mathematical, musical or athletic ability? Objections such as "these are not one-dimensional abilities" apply equally to cows, horses and dogs and never stopped anybody in practice.
    I wonder whether, some 60 years after Hitler's death, we might at least venture to ask what the moral difference is between breeding for musical ability and forcing a child to take music lessons. Or why it is acceptable to train fast runners and high jumpers but not to breed them. I can think of some answers, and they are good ones, which would probably end up persuading me. But hasn't the time come when we should stop being frightened even to put the question?
  • We put down mad dogs; we kill the wild, untamed ox; we use the knife on sick sheep to stop their infecting the flock; we destroy abnormal offspring at birth; children, too, if they are born weak or deformed, we drown. Yet this is not the work of anger, but of reason – to separate the sound from the worthless.
  • In one of my last conversations with Darwin he expressed himself very gloomily on the future of humanity, on the ground that in our modern civilisation natural selection had no play and the fittest did not survive... It is notorious that our population is more largely renewed in each generation from the lower than from the middle and upper classes.
  • One of the effects of civilisation is to diminish the rigour of the application of the law of natural selection. It preserves weakly lives that would have perished in barbarous lands.
    • Francis Galton, 1865. Hereditary talent and character. MacMillan's Magazine, 12, 157-166; 318-327.
  • There is a steady check in an old civilisation upon the fertility of the abler classes: the improvident and unambitious are those who chiefly keep up the breed. So the race gradually deteriorates, becoming in each successive generation less fit for a high civilisation.
  • To aid the bad in multiplying is, in effect, the same as maliciously providing for our descendants a multitude of enemies. Institutions which 'foster good-for-nothings' commit an unquestionable injury because they put a stop to that natural process of elimination by which society continually purifies itself.
  • "I believe in striving to raise the human race to the highest plane of social organization, of cooperative work and of effective endeavor."

    "I believe that I am the trustee of the germ plasm that I carry; that this has been passed on to me through thousands of generations before me; and that I betray the trust if (that germ plasm being good) I so act as to jeopardize it, with its excellent possibilities, or, from motives of personal convenience, to unduly limit offspring."

    "I believe that, having made our choice in marriage carefully, we, the married pair, should seek to have 4 to 6 children in order that our carefully selected germ plasm shall be reproduced in adequate degree and that this preferred stock shall not be swamped by that less carefully selected."

    "I believe in such a selection of immigrants as shall not tend to adulterate our national germ plasm with socially unfit traits."

    "I believe in repressing my instincts when to follow them would injure the next generation."

    • Charles Davenport's Eugenics creed, as quoted in the National Academy of Sciences' "Biographical Memoir of Charles Benedict Davenport" by Oscar Riddle. (1947)
  • If a man has no sons, he has no full right to speak about the needs of a single matter of state. He has to have risked with the others what is most precious to him; only then is he bound firmly to the state. One must consider the happiness of one's descendants, and so, above all, have descendants, in order to take a proper, natural part in all institutions and their transformation. The development of higher morality depends on a man's having sons: this makes him unselfish, or, more exactly, it expands his selfishness over time, and allows him seriously to pursue goals beyond his individual lifetime.
    • Friedrich Nietzsche, Human, All Too Human: A Book for Free Spirits (M. Faber, trans.), University of Nebraska Press Lincoln, (1996), §455
  • One can justly be proud of an unbroken line of good ancestors, up to one's father-but not proud of the line, for everyone has that. The descent from good ancestors makes up true nobility of birth; one single interruption in that chain, one evil ancestor, and the nobility of birth is cancelled out. Everyone who speaks of his nobility should be asked whether he has no violent, greedy, dissolute, malicious, or cruel man among his ancestors. If he can thereupon answer "no" in good conscience, one should court his friendship.
    • Friedrich Nietzsche, Human, All Too Human: A Book for Free Spirits (M. Faber, trans.), University of Nebraska Press Lincoln, (1996), §456
  • We belong to a time in which culture is in danger of being destroyed by the means of culture.
    • Friedrich Nietzsche, Human, All Too Human: A Book for Free Spirits (M. Faber, trans.), University of Nebraska Press Lincoln, (1996), §520
  • The weak and ill-constituted shall perish: first principle of our philanthropy. And one shall help them to do so.
  • Pity on the whole thwarts the law of evolution, which is the law of selection.
  • Die dummen Moralisten haben immer die Veredelung angestrebt ohne zugleich die Basis zu wollen: die leibliche Veradlichung [...][,] sie haben an’s Individuum gedacht und nicht an die Fortdauer des Edlen durch Zeugung. Kurzsichtig!
    • Friedrich Nietzsche, eKGWB/NF-1884,26[281]
    • Translation: Those stupid moralists have always strived for ennoblement without at the same time desiring its foundation: the embodied nobility [...][,] they thought of the individual and not of the perpetuation of this nobility through reproduction. Short-sighted!
  • The keystone of the new social structure, the pivotal factor of advancing civilization, the guide of the new religion, is biology; for man is an animal, and his characteristics, his requirements, and his reactions can be recorded and studied quite as carefully and precisely as those of any other animal.
  • 60,000 Reichsmark is what this person suffering from a hereditary defect costs the People's community during his lifetime. Fellow citizen, that is your money too.
    • [A] New People (the monthly magazine of the Bureau for Race Politics of the Nazi Party) (1938).
  • The more severely burdened should not propagate themselves… If we do nothing but make mental and physical cripples capable of propagating themselves, and the healthy stocks have to limit the number of their children because so much has to be done for the maintenance of others, if natural selection is generally suppressed, then unless we will get new measures our race must rapidly deteriorate.
    • Eugen Bleuler (1924). Textbook of Psychiatry [Lehrbuch der Psychiatrie]. trans. A. A. Brill. New York: Macmillan. p.214.
  • Passing from quantity to quality of population, we come to the question of eugenics. We may perhaps assume that, if people grow less superstitious, government will acquire the right to sterilize those who are not considered desirable as parents. This power will be used, at first, to diminish imbecility, a most desirable object. But probably, in time, opposition to the government will be taken to prove imbecility, so that rebels of all kinds will be sterilized. Epileptics, consumptives, dipsomaniacs and so on will gradually be included; in the end, there will be a tendency to include all who fail to pass the usual school examinations. The result will be to increase the average intelligence; in the long run, it may be greatly increased. But probably the effect upon really exceptional intelligence will be bad. Mr. Micawber, who was Dickens's father, would hardly have been regarded as a desirable parent. How many imbeciles ought to outweigh one Dickens I do not profess to know.

    Eugenics has, of course, more ambitious possibilities in a more distant future. It may aim not only at eliminating undesired types, but at increasing desired types. Moral standards may alter so as to make it possible for one man to be the sire of a vast progeny by many different mothers. When men of science envisage a possibility of this kind, they are prone to a type of fallacy which is common also in other directions. They imagine that a reform inaugurated by men of science would be administered as men of science would wish, by men similar in outlook to those who have advocated it. In like manner women who advocated votes for women used to imagine that the woman voter of the future would resemble the ardent feminist who won her the vote; and socialist leaders imagine that a socialist State would be administered by idealistic reformers like themselves. These are, of course, delusions; a reform, once achieved, is handed over to the average citizen. So, if eugenics reached the point where it could increase desired types, it would not be the types desired by present-day eugenists that would be increased, but rather the type desired by the average official. Prime Ministers, Bishops, and others whom the State considers desirable might become the fathers of half the next generation. Whether this would be an improvement it is not for me to say, as I have no hope of ever becoming either a Bishop or a Prime Minister.

  • The eugenics movement resists cramming into a single, unambiguous political box. ...When the Supreme Court, in the greatest victory [Buck v. Bell,] of the American eugenics movement, upheld compulsory sterilization of the mentally unfit in 1927, all liberal justices voted aye; the single dissent in this eight-to-one ruling was filed by [Pierce Butler,] the court's most conservative member, a catholic who upheld his church's position on reproductive controls.
    • Stephen Jay Gould, "Does the Stoneless Plum Instruct the Thinking Reed," in Dinosaur in a Haystack (1955)
  • Eugenics is dead.
    • Daniel Kevles, 1985. In the Name of Eugenics. New York: A. A. Knopf.
  • If you don't include your women graduates in your breeding pool and leave them on the shelf, you would end up a more stupid society... So what happens? There will be less bright people to support dumb people in the next generation. That's a problem.
    • Lee Kuan Yew, National Day Rally (1983). Cited in The Coming Population Crash: And Our Planet's Surprising Future, Fred Pearce
  • Birth control and abortion are turning out to be great eugenic advances of our time. If they had been advanced for eugenic reasons, it would have retarded or stopped their acceptance.
  • [T]here is a fundamental difference between a regulatory system where eugenics [under whatever name] is practised for the well-being of the individual - whether human or non-human - and an authoritarian society where eugenics is practised for the notional benefit of a class, race or nation.
  • While modern social conditions are removing the crude physical checks which the unrestrained struggle for existence places on the over-fertility of the unfit, they may at the same time be leading to a lessened relative fertility in those physically and mentally fitter stocks, from which the bulk of our leaders have hitherto been drawn.
    • Karl Pearson, 1901. National Life from the Standpoint of Science. London, Methuen.
  • The only remedy, if one be possible at all, is to alter the relative fertility of the good and the bad stocks in the community.
    • Karl Pearson, 1903. On the inheritance of the mental and moral characters in man. Journal of the Anthropological Institute of Great Britain and Ireland. 33, 179-237.
  • [T]he campaign for Birth Control is not merely of eugenic value, but is practically identical in ideal, with the final aims of Eugenics.
  • But I see a third motive which unconsciously plays an important part; it is the idea of sacrifice. A lunatic may cause the mental and economic decay of a family and also ruin it morally. If healthy human beings make great sacrifices for the community and lay down their lives by order of the state, the insane person, if he could arouse himself mentally and make a decision, would choose a similar sacrifice for himself. Why should not the state be allowed to enact this sacrifice in his case and impose on him what he would want to do himself?"
    • Dr. Robert Servatius, attorney for Nazi war criminal Karl Brandt at Nuremberg, summing up the argument presented to the court in defense of the Nazi euthanasia program and Dr. Brandt's role therein: Nazi rationale for euthanizing the "unfit." "Final Plea for Defendant Karl Brandt, by Dr. Servatius," July 14, 1947, "The Medical Case" in Trials of War Criminals Before the Nuernberg Military Tribunals under Control Council Law, (1949), No. 10, vol. II, October 1946 - April 1949, Nuenberg, U.S. Government Printing Office, Washington, D.C., p. 136. [7] This 15-volume series, also known as “The Green Series,” focuses on the 12 trials of almost 200 defendants [8] [9] (Scholars have noted similarities between the language of Buck v. Bell and that of Dr. Robert Servatius, defense attorney for Dr. Karl Brandt at Nuremberg: "Brandt's attorney introduced documents quoting extensively from the eugenics literature. He cited Harry Laughlin's 1914 proposal calling for the sterilization of fifteen million Americans and also quoted a translation of the Buck v. Bell opinion from a German text on eugenics. Brandt's defense of Nazi experiments resulting in the death of concentration camp prisoners seemed to echo the Holmes opinion. Other Nuremberg defendants also cited Buck, and a translation of the Holmes opinion appeared again as a defense example in the exhibit 'Race Protection Laws of other Countries'." Three Generations, No Imbeciles: Eugenics, the Supreme Court, and Buck V. Bell, 2008, Paul A. Lombardo, Johns Hopkins University Press, ISBN 0801898242 ISBN 9780801898242 p. 239. [10]) See also: War Against the Weak: Eugenics and America's Campaign to Create a Master Race, Edwin Black, Dialog Press; 2003, expanded edition, 2012, ISBN 0914153293 ISBN 9780914153290 [11][12]
  • It appears after analyzing the Fabians rationale, that the ideological links of eugenic with democratic socialism is stronger than with Nazism, fascism and communism.
    • Alberto Spektorowski and Liza Ireni-Saban, Politics of Eugenics: Productionism, Population, and National Welfare (Extremism and Democracy), Routledge (2013) p. 46.
  • We have seen more than once that the public welfare may call upon the best citizens for their lives. It would be strange if it could not call upon those who already sap the strength of the State for these lesser sacrifices, often not felt to be such by those concerned, in order to prevent our being swamped with incompetence. It is better for all the world, if instead of waiting to execute degenerate offspring for crime, or to let them starve for their imbecility, society can prevent those who are manifestly unfit from continuing their kind....Three generations of imbeciles are enough.
  • Selective breeding can alter man's capacity to learn, to keep sane, to cherish justice or to be happy. There is no more certain and economical a way to improve man's environment as to improve his nature.
    • Edward Thorndike, (1913). Education Psychology: briefer course. p.13; as quoted by Richard Lynn, (2001). Eugenics: A Reassessment. Praeger.
  • In the same way as the state demands the death of its best men as soldiers, it is entitled to order the death of the condemned in its battle against epidemics and diseases. No antique sacrifices to gods and demons are demanded any longer, only a well considered expiation as a help for the community and indeed exclusively in its interest.
  • Let me suggest that Dr. Galton's concession to the fact that there are differences of type to consider is only the beginning of a very big descent of concession, that may finally carry him very deep indeed. Eugenics, which is really only a new word for the popular American term "stirpiculture," seems to me to be a term that is not without its misleading implications. It has in it something of that same lack of a fine appreciation of facts that enabled Herbert Spencer to coin those two most unfortunate terms, "evolution" and "the survival of the fittest." The implication is that the best reproduces and survives. Now really it is' the better that survives, and not the best. The real fact of the case is that in the all-around result the inferior usually perish, and the average of the species rises, but not that any exceptionally favorable variations get together and reproduce. I believe that now and always the conscious selection of the best for reproduction will be impossible; that to propose it is to display a fundamental misunderstanding of what individuality implies. The way of nature has always been to slay the hindmost, and there is still no other way, unless we can prevent those who would become the hindmost being born. It is in the sterilization of failures, and not in the selection of successes for breeding, that the possibility of an improvement of the human stock lies.
  • [N]o man shall be subjected to any sort of mutilation or sterilisation except with his own deliberate consent, freely given.
    • H. G. Wells, The Rights of Man, or what are we fighting for?, (1940)
      • However, it is notable that in other places, e.g. The Time Machine (1895), the matter is much more nuanced to Wells
  • Any new set of conditions which renders a species' food and safety very easily obtained, seems to lead to degeneration.
    • Ray Lankester (1880), Degeneration: A Chapter in Darwinism
  • I was born human, but it was an accident of fate. … Humanity can change itself but hopefully it will be an individual choice. Those who want to stay human can and those who want to evolve into something much more powerful with greater capabilities can. There is no way I want to stay a mere human.
  • Since about 1900 the better stocks have not been replacing their numbers, while the stupider and less healthy have been more than replacing theirs. Unless there is a change in the public mind every rank above the lowest must degenerate, and, as inferior men push up into its gaps, degenerate more and more quickly. The results are already visible in the degeneration of literature, newspapers, amusements (there was once a stock company playing Shakespeare in every considerable town), and, I am convinced, in benefactions like that of Lord Nuffield, a self-made man, to Oxford, which must gradually substitute applied science for ancient wisdom.
    • W. B. Yeats, On the Boiler, essays, poems and a play (1939), p. 18
  • Sooner or later we must limit the families of the unintelligent classes, and if our government cannot send them doctor and clinic it must, till it get tired of it, send monk and confession box. We cannot go back as some dreamers would have us, to the old way of big families everywhere, even if the intelligent classes would consent, because that old way worked through lack of science and consequent great mortality among the children of those least fitted for modem civilisation.

W. B. Yeats, On the Boiler, essays, poems and a play (1939), p. 20

  • The first task of the new man is to restore the values of the body. He starts out from the demands and attributes of the body. This is the great revolution of the twentieth century which a section of French intellectuals have dimly sensed but which they have not been able to grasp clearly and communicate to the nation: the revolution of the body, restoration of the body […] The new man starts with the body, he knows that the body is the articulation of the soul, and that the soul can only express itself, reveal itself, acquire substance in the body. There is nothing more spiritual than this recognition of the body. It is the soul that calls, that demands salvation, that saves itself by rediscovering the body.

    Nothing is less materialist than this movement. The pathetic mistake of the last generation of rationalists, one which summed up all the dissolution, all the bastardization of their pseudo-humanism, was to accuse of materialism a revolution which salvages and restores the sources and mainstays of the spirit.

    • Pierre Drieu La Rochelle, ‘Renaissance de l’homme europeen’, in idem, Notes pour comprendre le siecle (Gallimard, Paris, 1941), pp. 149 – 154

Alexis Carrel, Man, The Unknown (1935)

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Full text available
  • [M]en cannot follow modern civilization along its present course, because they are degenerating. They have been fascinated by the beauty of the sciences of inert matter. They have not understood that their body and consciousness are subjected to natural laws, more obscure than, but as inexorable as, the laws of the sidereal world. Neither have they understood that they cannot transgress these laws without being punished. They must, therefore, learn the necessary relations of the cosmic universe, of their fellow men, and of their inner selves, and also those of their tissues and their mind. Indeed, man stands above all things. Should he degenerate, the beauty of civilization, and even the grandeur of the physical universe, would vanish. ... Humanity's attention must turn from the machines of the world of inanimate matter to the body and the soul of man, to the organic and mental processes which have created the machines and the universe of Newton and Einstein
  • We must single out the children who are endowed with high potentialities, and develop them as completely as possible. And in this manner give to the nation a non-hereditary aristocracy. Such children may be found in all classes of society, although distinguished men appear more frequently in distinguished families than in others. The descendants of the founders of American civilization may still possess the ancestral qualities. These qualities are generally hidden under the cloak of degeneration. But this degeneration is often superficial. It comes chiefly from education, idleness, lack of responsibility and moral discipline. The sons of very rich men, like those of criminals, should be removed while still infants from their natural surroundings. Thus separated from their family, they could manifest their hereditary strength. In the aristocratic families of Europe there are also individuals of great vitality. The issue of the Crusaders is by no means extinct. The laws of genetics indicate the probability that the legendary audacity and love of adventure can appear again in the lineage of the feudal lords. It is possible also that the offspring of the great criminals who had imagination, courage, and judgment, of the heroes of the French or Russian Revolutions, of the high-handed business men who live among us, might be excellent building stones for an enterprising minority. As we know, criminality is not hereditary if not united with feeble-mindedness or other mental or cerebral defects. High potentialities are rarely encountered in the sons of honest, intelligent, hard-working men who have had ill luck in their careers, who have failed in business or have muddled along all their lives in inferior positions. Or among peasants living on the same spot for centuries. However, from such people sometimes spring artists, poets, adventurers, saints. A brilliantly gifted and well-known New York family came from peasants who cultivated their farm in the south of France from the time of Charlemagne to that of Napoleon.
  • We have mentioned that natural selection has not played its part for a long while. That many inferior individuals have been conserved through the efforts of hygiene and medicine. But we cannot prevent the reproduction of the weak when they are neither insane nor criminal. Or destroy sickly or defective children as we do the weaklings in a litter of puppies. The only way to obviate the disastrous predominance of the weak is to develop the strong. Our efforts to render normal the unfit are evidently useless. We should, then, turn our attention toward promoting the optimum growth of the fit. By making the strong still stronger, we could effectively help the weak; For the herd always profits by the ideas and inventions of the elite. Instead of leveling organic and mental inequalities, we should amplify them and construct greater men.
  • The progress of the strong depends on the conditions of their development and the possibility left to parents of transmitting to their offspring the qualities which they have acquired in the course of their existence. Modern society must, therefore, allow to all a certain stability of life, a home, a garden, some friends. Children must be reared in contact with things which are the expression of the mind of their parents. It is imperative to stop the transformation of the farmer, the artisan, the artist, the professor, and the man of science into manual or intellectual proletarians, possessing nothing but their hands or their brains. The development of this proletariat will be the everlasting shame of industrial civilization. It has contributed to the disappearance of the family as a social unit, and to the weakening of intelligence and moral sense. It is destroying the remains of culture. All forms of the proletariat must be suppressed. Each individual should have the security and the stability required for the foundation of a family. Marriage must cease being only a temporary union. The union of man and woman, like that of the higher anthropoids, ought to last at least until the young have no further need of protection. The laws relating to education, and especially to that of girls, to marriage, and divorce should, above all, take into account the interest of children. Women should receive a higher education, not in order to become doctors, lawyers, or professors, but to rear their offspring to be valuable human beings. The free practice of eugenics could lead not only to the development of stronger individuals, but also of strains endowed with more endurance, intelligence, and courage. These strains should constitute an aristocracy, from which great men would probably appear. Modern society must promote, by all possible means, the formation of better human stock. No financial or moral rewards should be too great for those who, through the wisdom of their marriage, would engender geniuses. The complexity of our civilization is immense. No one can master all its mechanisms. However, these mechanisms have to be mastered. There is need today of men of larger mental and moral size, capable of accomplishing such a task. The establishment of a hereditary biological aristocracy through voluntary eugenics would be an important step toward the solution of our present problems.
  • [T]he conditioning of petty criminals with the whip, or some more scientific procedure, followed by a short stay in hospital, would probably suffice to insure order. Those who have murdered, robbed while armed with automatic pistol or machine gun, kidnapped children, despoiled the poor of their savings, misled the public in important matters, should be humanely and economically disposed of in small euthanasic institutions supplied with proper gasses. A similar treatment could be advantageously applied to the insane, guilty of criminal acts.
  • L'intelligence est presque inutile à celui qui ne possède qu'elle.
    • Intelligence is almost useless to the person whose only quality it is.
  • The German government has taken energetic measures against the propagation of the defective, the mentally diseased, and the criminal. The ideal solution would be the suppression of each of these individuals as soon as he has proven himself to be dangerous.
    • As quoted by Andrés Horacio Reggiani: God's eugenicist. Alexis Carrel and the sociobiology of decline. Berghahn Books, Oxford 2007, p. 71. See Der Mensch, das unbekannte Wesen. DVA, Stuttgart 1937.
  • The existence of finality within the organism is undeniable. Each part seems to know the present and future needs of the whole, and acts accordingly. The significance of time and space is not the same for our tissues as for our mind. The body perceives the remote as well as the near, the future as well as the present.
    • p. 197
  • The democratic creed does not take account of the constitution of our body and of our consciousness. It does not apply to the concrete fact which the individual is. Indeed, human beings are equal. But individuals are not. The equality of their right is an illusion. The feeble-minded and the man of genius should not be equal before the law. The stupid, the unintelligent, those who are dispersed, incapable of attention, of effort, have no right to a higher education. It is absurd to give them the same electoral power as the fully developed individuals. Sexes are not equal. To disregard all their inequalities is dangerous. The democratic principle has contributed to the collapse of civilization in opposing the development of an elite.
  • Man must remake himself. And he cannot remake himself without suffering. For he is both the marble and the sculptor.
    • Chapter 8

See also

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Social and political philosophy
Ideologies Anarchism ⦿ Aristocratic Radicalism (Nietzsche • Brandes...) ⦿ Autarchism ⦿ Ba'athism (• Aflaq • al-Assad • Hussein) ⦿ Communism ⦿ (Neo-)Confucianism ⦿ Conservatism ⦿ Constitutionalism ⦿ Dark Enlightenment ⦿ Environmentalism ⦿ Fascism (• Islamo- • Eco- • Francoism...) vs. Nazism ⦿ Feminism (• Anarcha- • Radical • Gender-critical • Second-wave...) ⦿ Formalism/(Neo-)cameralism ⦿ Freudo-Marxism ⦿ Gaddafism/Third International Theory ⦿ Legalism ⦿ Leninism/Vanguardism ⦿ Juche (• Kim Il-sung • Kim Jong Il • Kim Jong Un...) ⦿ Liberalism ⦿ Libertarianism/Laissez-faire Capitalism ⦿ Maoism ⦿ Marxism ⦿ Mohism ⦿ Republicanism ⦿ Social democracy ⦿ Socialism ⦿ Stalinism ⦿ Straussianism ⦿ Syndicalism ⦿ Xi Jinping thought ⦿ New Monasticism (• MacIntyre • Dreher...)
Modalities Absolutism vs. Social constructionism/Relativism ⦿ Autarky/Autonomy vs. Heteronomy ⦿ Authoritarianism/Totalitarianism ⦿ Colonialism vs. Imperialism ⦿ Communitarianism vs. Liberalism ⦿ Elitism vs. Populism/Majoritarianism/Egalitarianism ⦿ Individualism vs. Collectivism ⦿ Nationalism vs. Cosmopolitanism ⦿ Particularism vs. Universalism ⦿ Modernism/Progressivism vs. Postmodernism ⦿ Reactionism/Traditionalism vs. Futurism/Transhumanism
Concepts Alienation ⦿ Anarcho-tyranny ⦿ Anomie ⦿ Authority ⦿ Conquest's Laws of Politics ⦿ Duty ⦿ Eugenics ⦿ Elite ⦿ Elite theory ⦿ Emancipation ⦿ Equality ⦿ Freedom ⦿ Government ⦿ Hegemony ⦿ Hierarchy ⦿ Iron law of oligarchy ⦿ Justice ⦿ Law ⦿ Monopoly ⦿ Natural law ⦿ Noblesse oblige ⦿ Norms ⦿ Obedience ⦿ Peace ⦿ Pluralism ⦿ Polyarchy ⦿ Power ⦿ Propaganda ⦿ Property ⦿ Revolt ⦿ Rebellion ⦿ Revolution ⦿ Rights ⦿ Ruling class ⦿ Social contract ⦿ Social inequality ⦿ Society ⦿ State ⦿ Tocqueville effect ⦿ Totalitarian democracy ⦿ War ⦿ Utopia
Government Aristocracy ⦿ Autocracy ⦿ Bureaucracy ⦿ Dictatorship ⦿ Democracy ⦿ Meritocracy ⦿ Monarchy ⦿ Ochlocracy ⦿ Oligarchy ⦿ Plutocracy ⦿ Technocracy ⦿ Theocracy ⦿ Tyranny
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