The second sort of aggregatory ideas, running very often across the boundaries of national ideas and in conflict with them, are religious ideas. In Western Europe true national ideas only emerged to their present hectic19 vigour20 after the shock of the Reformation had liberated21 men from the great tradition of a Latin-speaking Christendom, a tradition the Roman Catholic Church has sustained as its modification22 of the old Latin-speaking Imperialism23 in the rule of the pontifex maximus. There was, and there remains24 to this day, a profound disregard of local dialect and race in the Roman Catholic tradition, which has made that Church a persistently25 disintegrating26 influence in national life. Equally spacious27 and equally regardless of tongues and peoples is the great Arabic-speaking religion of Mahomet. Both Christendom and Islam are indeed on their secular28 sides imperfect realisations of a Utopian World State. But the secular side was the weaker side of these cults29; they produced no sufficiently30 great statesmen to realise their spiritual forces, and it is not in Rome under pontifical31 rule, nor in Munster under the Anabaptists, but rather in Thomas a Kempis and Saint Augustin’s City of God that we must seek for the Utopias of Christianity.
In the last hundred years a novel development of material forces, and especially of means of communication, has done very much to break up the isolations in which nationality perfected its prejudices and so to render possible the extension and consolidation33 of such a world-wide culture as mediaeval Christendom and Islam foreshadowed. The first onset34 of these expansive developments has been marked in the world of mind by an expansion of political ideals — Comte’s “Western Republic” (1848) was the first Utopia that involved the synthesis of numerous States — by the development of “Imperialisms” in the place of national policies, and by the search for a basis for wider political unions in racial traditions and linguistic35 affinities36. Anglo-Saxonism, Pan-Germanism, and the like are such synthetic37 ideas. Until the eighties, the general tendency of progressive thought was at one with the older Christian32 tradition which ignored “race,” and the aim of the expansive liberalism movement, so far as it had a clear aim, was to Europeanise the world, to extend the franchise38 to negroes, put Polynesians into trousers, and train the teeming39 myriads40 of India to appreciate the exquisite41 lilt of The Lady of the Lake. There is always some absurdity42 mixed with human greatness, and we must not let the fact that the middle Victorians counted Scott, the suffrage43 and pantaloons among the supreme44 blessings45 of life, conceal46 from us the very real nobility of their dream of England’s mission to the world. . . .
We of this generation have seen a flood of reaction against such universalism. The great intellectual developments that centre upon the work of Darwin have exacerbated47 the realisation that life is a conflict between superior and inferior types, it has underlined the idea that specific survival rates are of primary significance in the world’s development, and a swarm48 of inferior intelligences has applied49 to human problems elaborated and exaggerated versions of these generalisations. These social and political followers50 of Darwin have fallen into an obvious confusion between race and nationality, and into the natural trap of patriotic51 conceit52. The dissent53 of the Indian and Colonial governing class to the first crude applications of liberal propositions in India has found a voice of unparalleled penetration54 in Mr. Kipling, whose want of intellectual deliberation is only equalled by his poietic power. The search for a basis for a new political synthesis in adaptable55 sympathies based on linguistic affinities, was greatly influenced by Max Muller’s unaccountable assumption that language indicated kindred, and led straight to wildly speculative56 ethnology, to the discovery that there was a Keltic race, a Teutonic race, an Indo-European race, and so forth57. A book that has had enormous influence in this matter, because of its use in teaching, is J. R. Green’s Short History of the English People, with its grotesque58 insistence upon Anglo-Saxonism. And just now, the world is in a sort of delirium59 about race and the racial struggle. The Briton forgetting his Defoe, [Footnote: The True-born Englishman.] the Jew forgetting the very word proselyte, the German forgetting his anthropometric variations, and the Italian forgetting everything, are obsessed60 by the singular purity of their blood, and the danger of contamination the mere61 continuance of other races involves. True to the law that all human aggregation3 involves the development of a spirit of opposition62 to whatever is external to the aggregation, extraordinary intensifications of racial definition are going on; the vileness63, the inhumanity, the incompatibility64 of alien races is being steadily65 exaggerated. The natural tendency of every human being towards a stupid conceit in himself and his kind, a stupid depreciation66 of all unlikeness, is traded upon by this bastard67 science. With the weakening of national references, and with the pause before reconstruction68 in religious belief, these new arbitrary and unsubstantial race prejudices become daily more formidable. They are shaping policies and modifying laws, and they will certainly be responsible for a large proportion of the wars, hardships, and cruelties the immediate69 future holds in store for our earth.
No generalisations about race are too extravagant70 for the inflamed71 credulity of the present time. No attempt is ever made to distinguish differences in inherent quality — the true racial differences — from artificial differences due to culture. No lesson seems ever to be drawn72 from history of the fluctuating incidence of the civilising process first upon this race and then upon that. The politically ascendant peoples of the present phase are understood to be the superior races, including such types as the Sussex farm labourer, the Bowery tough, the London hooligan, and the Paris apache; the races not at present prospering73 politically, such as the Egyptians, the Greeks, the Spanish, the Moors74, the Chinese, the Hindoos, the Peruvians, and all uncivilised people are represented as the inferior races, unfit to associate with the former on terms of equality, unfit to intermarry with them on any terms, unfit for any decisive voice in human affairs. In the popular imagination of Western Europe, the Chinese are becoming bright gamboge in colour, and unspeakably abominable75 in every respect; the people who are black — the people who have fuzzy hair and flattish noses, and no calves76 to speak of — are no longer held to be within the pale of humanity. These superstitions77 work out along the obvious lines of the popular logic78. The depopulation of the Congo Free State by the Belgians, the horrible massacres79 of Chinese by European soldiery during the Pekin expedition, are condoned80 as a painful but necessary part of the civilising process of the world. The world-wide repudiation81 of slavery in the nineteenth century was done against a vast sullen82 force of ignorant pride, which, reinvigorated by the new delusions, swings back again to power.
“Science” is supposed to lend its sanction to race mania83, but it is only “science” as it is understood by very illiterate84 people that does anything of the sort —“scientists’” science, in fact. What science has to tell about “The Races of Man” will be found compactly set forth by Doctor J. Deinker, in the book published under that title. [Footnote: See also an excellent paper in the American Journal of Sociology for March, 1904, The Psychology85 of Race Prejudice, by W. I. Thomas.] From that book one may learn the beginnings of race charity. Save for a few isolated86 pools of savage87 humanity, there is probably no pure race in the whole world. The great continental88 populations are all complex mixtures of numerous and fluctuating types. Even the Jews present every kind of skull89 that is supposed to be racially distinctive, a vast range of complexion90 — from blackness in Goa, to extreme fairness in Holland — and a vast mental and physical diversity. Were the Jews to discontinue all intermarriage with “other races” henceforth for ever, it would depend upon quite unknown laws of fecundity91, prepotency, and variability, what their final type would be, or, indeed, whether any particular type would ever prevail over diversity. And, without going beyond the natives of the British Isles92, one can discover an enormous range of types, tall and short, straight-haired and curly, fair and dark, supremely93 intelligent and unteachably stupid, straightforward94, disingenuous95, and what not. The natural tendency is to forget all this range directly “race” comes under discussion, to take either an average or some quite arbitrary ideal as the type, and think only of that. The more difficult thing to do, but the thing that must be done if we are to get just results in this discussion, is to do one’s best to bear the range in mind.
Let us admit that the average Chinaman is probably different in complexion, and, indeed, in all his physical and psychical96 proportions, from the average Englishman. Does that render their association upon terms of equality in a World State impossible? What the average Chinaman or Englishman may be, is of no importance whatever to our plan of a World State. It is not averages that exist, but individuals. The average Chinaman will never meet the average Englishman anywhere; only individual Chinamen will meet individual Englishmen. Now among Chinamen will be found a range of variety as extensive as among Englishmen, and there is no single trait presented by all Chinamen and no Englishman, or vice97 versa. Even the oblique98 eye is not universal in China, and there are probably many Chinamen who might have been “changed at birth,” taken away and educated into quite passable Englishmen. Even after we have separated out and allowed for the differences in carriage, physique, moral prepossessions, and so forth, due to their entirely99 divergent cultures, there remains, no doubt, a very great difference between the average Chinaman and the average Englishman; but would that amount to a wider difference than is to be found between extreme types of Englishmen?
For my own part I do not think that it would. But it is evident that any precise answer can be made only when anthropology100 has adopted much more exact and exhaustive methods of inquiry101, and a far more precise analysis than its present resources permit.
Be it remembered how doubtful and tainted102 is the bulk of our evidence in these matters. These are extraordinarily103 subtle inquiries104, from which few men succeed in disentangling the threads of their personal associations — the curiously105 interwoven strands107 of self-love and self-interest that affect their inquiries. One might almost say that instinct fights against such investigations108, as it does undoubtedly109 against many necessary medical researches. But while a long special training, a high tradition and the possibility of reward and distinction, enable the medical student to face many tasks that are at once undignified and physically110 repulsive111, the people from whom we get our anthropological112 information are rarely men of more than average intelligence, and of no mental training at all. And the problems are far more elusive113. It surely needs at least the gifts and training of a first-class novelist, combined with a sedulous114 patience that probably cannot be hoped for in combination with these, to gauge115 the all-round differences between man and man. Even where there are no barriers of language and colour, understanding may be nearly impossible. How few educated people seem to understand the servant class in England, or the working men! Except for Mr. Bart Kennedy’s A Man Adrift, I know of scarcely any book that shows a really sympathetic and living understanding of the navvy, the longshore sailor man, the rough chap of our own race. Caricatures, luridly116 tragic117 or gaily118 comic, in which the misconceptions of the author blend with the preconceptions of the reader and achieve success, are, of course, common enough. And then consider the sort of people who pronounce judgments119 on the moral and intellectual capacity of the negro, the Malay, or the Chinaman. You have missionaries120, native schoolmasters, employers of coolies, traders, simple downright men, who scarcely suspect the existence of any sources of error in their verdicts, who are incapable121 of understanding the difference between what is innate122 and what is acquired, much less of distinguishing them in their interplay. Now and then one seems to have a glimpse of something really living — in Mary Kingsley’s buoyant work, for instance — and even that may be no more than my illusion.
For my own part I am disposed to discount all adverse123 judgments and all statements of insurmountable differences between race and race. I talk upon racial qualities to all men who have had opportunities of close observation, and I find that their insistence upon these differences is usually in inverse124 proportion to their intelligence. It may be the chance of my encounters, but that is my clear impression. Common sailors will generalise in the profoundest way about Irishmen, and Scotchmen, and Yankees, and Nova Scotians, and “Dutchies,” until one might think one talked of different species of animal, but the educated explorer flings clear of all these delusions. To him men present themselves individualised, and if they classify it is by some skin-deep accident of tint125, some trick of the tongue, or habit of gesture, or such-like superficiality. And after all there exists to-day available one kind at least of unbiassed anthropological evidence. There are photographs. Let the reader turn over the pages of some such copiously126 illustrated127 work as The Living Races of Mankind, [Footnote: The Living Races of Mankind, by H. N. Hutchinson, J. W. Gregory, and R. Lydekker. (Hutchinson.)] and look into the eyes of one alien face after another. Are they not very like the people one knows? For the most part, one finds it hard to believe that, with a common language and common social traditions, one would not get on very well with these people. Here or there is a brutish or evil face, but you can find as brutish and evil in the Strand106 on any afternoon. There are differences no doubt, but fundamental incompatibilities — no! And very many of them send out a ray of special resemblance and remind one more strongly of this friend or that, than they do of their own kind. One notes with surprise that one’s good friend and neighbour X and an anonymous128 naked Gold Coast negro belong to one type, as distinguished129 from one’s dear friend Y and a beaming individual from Somaliland, who as certainly belong to another.
In one matter the careless and prejudiced nature of accepted racial generalisations is particularly marked. A great and increasing number of people are persuaded that “half-breeds” are peculiarly evil creatures — as hunchbacks and bastards130 were supposed to be in the middle ages. The full legend of the wickedness of the half-breed is best to be learnt from a drunken mean white from Virginia or the Cape131. The half-breed, one hears, combines all the vices132 of either parent, he is wretchedly poor in health and spirit, but vindictive18, powerful, and dangerous to an extreme degree, his morals — the mean white has high and exacting133 standards — are indescribable even in whispers in a saloon, and so on, and so on. There is really not an atom of evidence an unprejudiced mind would accept to sustain any belief of the sort. There is nothing to show that the children of racial admixture are, as a class, inherently either better or worse in any respect than either parent. There is an equally baseless theory that they are better, a theory displayed to a fine degree of foolishness in the article on Shakespeare in the Encyclopaedia134 Britannica. Both theories belong to the vast edifice135 of sham136 science that smothers137 the realities of modern knowledge. It may be that most “half-breeds” are failures in life, but that proves nothing. They are, in an enormous number of cases, illegitimate and outcast from the normal education of either race; they are brought up in homes that are the battle-grounds of conflicting cultures; they labour under a heavy premium138 of disadvantage. There is, of course, a passing suggestion of Darwin’s to account for atavism that might go to support the theory of the vileness of half-breeds, if it had ever been proved. But, then, it never has been proved. There is no proof in the matter at all.
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1
cliques
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| n.小集团，小圈子，派系( clique的名词复数 ) | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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aggregation
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| n.聚合，组合；凝聚 | |
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aggregations
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| n.聚集( aggregation的名词复数 )；集成；集结；聚集体 | |
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distinctive
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| adj.特别的，有特色的，与众不同的 | |
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organisation
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| n.组织，安排，团体，有机休 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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insistence
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| n.坚持；强调；坚决主张 | |
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hostility
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| n.敌对，敌意；抵制［pl.］交战，战争 | |
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delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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intensifying
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| v.（使）增强， （使）加剧( intensify的现在分词 )；增辉 | |
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injustices
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| 不公平( injustice的名词复数 )； 非正义； 待…不公正； 冤枉 | |
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follies
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| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
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eradicate
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| v.根除，消灭，杜绝 | |
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inversion
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| n.反向，倒转，倒置 | |
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vindictively
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| adv.恶毒地；报复地 | |
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vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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hectic
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| adj.肺病的；消耗热的；发热的；闹哄哄的 | |
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vigour
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| （=vigor）n.智力，体力，精力 | |
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liberated
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| a.无拘束的，放纵的 | |
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modification
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| n.修改，改进，缓和，减轻 | |
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imperialism
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| n.帝国主义，帝国主义政策 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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persistently
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| ad.坚持地；固执地 | |
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disintegrating
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| v.（使）破裂[分裂，粉碎]，（使）崩溃( disintegrate的现在分词 ) | |
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spacious
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| adj.广阔的，宽敞的 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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cults
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| n.迷信( cult的名词复数 )；狂热的崇拜；（有极端宗教信仰的）异教团体 | |
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sufficiently
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| adv.足够地，充分地 | |
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pontifical
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| adj.自以为是的，武断的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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consolidation
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| n.合并,巩固 | |
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onset
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| n.进攻，袭击，开始，突然开始 | |
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linguistic
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| adj.语言的，语言学的 | |
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affinities
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| n.密切关系( affinity的名词复数 )；亲近；（生性）喜爱；类同 | |
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synthetic
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| adj.合成的，人工的；综合的；n.人工制品 | |
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franchise
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| n.特许，特权，专营权，特许权 | |
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teeming
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| adj.丰富的v.充满( teem的现在分词 )；到处都是；（指水、雨等）暴降；倾注 | |
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myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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suffrage
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| n.投票，选举权，参政权 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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conceal
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| v.隐藏，隐瞒，隐蔽 | |
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exacerbated
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| v.使恶化，使加重( exacerbate的过去式和过去分词 ) | |
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48
swarm
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| n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入 | |
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applied
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| adj.应用的；v.应用，适用 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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51
patriotic
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| adj.爱国的，有爱国心的 | |
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conceit
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| n.自负，自高自大 | |
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dissent
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| n./v.不同意，持异议 | |
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penetration
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| n.穿透，穿人，渗透 | |
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adaptable
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| adj.能适应的，适应性强的，可改编的 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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forth
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| adv.向前；向外，往外 | |
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grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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delirium
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| n. 神智昏迷,说胡话;极度兴奋 | |
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obsessed
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| adj.心神不宁的,鬼迷心窍的,沉迷的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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opposition
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| n.反对，敌对 | |
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vileness
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| n.讨厌，卑劣 | |
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incompatibility
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| n.不兼容 | |
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steadily
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| adv.稳定地；不变地；持续地 | |
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depreciation
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| n.价值低落，贬值，蔑视，贬低 | |
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bastard
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| n.坏蛋，混蛋；私生子 | |
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reconstruction
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| n.重建，再现，复原 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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inflamed
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| adj.发炎的，红肿的v.（使）变红，发怒，过热( inflame的过去式和过去分词 ) | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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prospering
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| 成功，兴旺( prosper的现在分词 ) | |
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moors
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| v.停泊，系泊（船只）( moor的第三人称单数 ) | |
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abominable
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| adj.可厌的，令人憎恶的 | |
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calves
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| n.(calf的复数)笨拙的男子，腓；腿肚子( calf的名词复数 )；牛犊；腓；小腿肚v.生小牛( calve的第三人称单数 )；（冰川）崩解；生（小牛等），产（犊）；使（冰川）崩解 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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logic
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| n.逻辑(学)；逻辑性 | |
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massacres
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| 大屠杀( massacre的名词复数 )； 惨败 | |
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condoned
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| v.容忍，宽恕，原谅( condone的过去式和过去分词 ) | |
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repudiation
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| n.拒绝；否认；断绝关系；抛弃 | |
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sullen
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| adj.愠怒的，闷闷不乐的，(天气等)阴沉的 | |
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mania
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| n.疯狂；躁狂症，狂热，癖好 | |
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84
illiterate
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| adj.文盲的；无知的；n.文盲 | |
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psychology
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| n.心理，心理学，心理状态 | |
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86
isolated
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| adj.与世隔绝的 | |
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87
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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continental
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| adj.大陆的，大陆性的，欧洲大陆的 | |
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skull
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| n.头骨；颅骨 | |
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complexion
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| n.肤色；情况，局面；气质，性格 | |
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fecundity
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| n.生产力；丰富 | |
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isles
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| 岛( isle的名词复数 ) | |
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supremely
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| adv.无上地，崇高地 | |
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straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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disingenuous
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| adj.不诚恳的，虚伪的 | |
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psychical
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| adj.有关特异功能现象的；有关特异功能官能的；灵魂的；心灵的 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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oblique
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| adj.斜的，倾斜的，无诚意的，不坦率的 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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100
anthropology
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| n.人类学 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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102
tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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extraordinarily
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| adv.格外地；极端地 | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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curiously
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| adv.有求知欲地；好问地；奇特地 | |
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strand
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| vt.使（船）搁浅，使（某人）困于（某地） | |
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strands
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| n.（线、绳、金属线、毛发等的）股( strand的名词复数 )；缕；海洋、湖或河的)岸；（观点、计划、故事等的）部份v.使滞留，使搁浅( strand的第三人称单数 ) | |
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108
investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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111
repulsive
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| adj.排斥的，使人反感的 | |
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anthropological
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| adj.人类学的 | |
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113
elusive
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| adj.难以表达(捉摸)的；令人困惑的；逃避的 | |
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sedulous
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| adj.勤勉的，努力的 | |
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115
gauge
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| v.精确计量；估计；n.标准度量；计量器 | |
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luridly
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| adv. 青灰色的(苍白的, 深浓色的, 火焰等火红的) | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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118
gaily
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| adv.欢乐地，高兴地 | |
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119
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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120
missionaries
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| n.传教士( missionary的名词复数 ) | |
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121
incapable
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| adj.无能力的，不能做某事的 | |
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122
innate
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| adj.天生的，固有的，天赋的 | |
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adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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124
inverse
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| adj.相反的，倒转的，反转的；n.相反之物；v.倒转 | |
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125
tint
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| n.淡色，浅色；染发剂；vt.着以淡淡的颜色 | |
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126
copiously
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| adv.丰富地，充裕地 | |
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127
illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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128
anonymous
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| adj.无名的；匿名的；无特色的 | |
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129
distinguished
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| adj.卓越的，杰出的，著名的 | |
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130
bastards
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| 私生子( bastard的名词复数 )； 坏蛋； 讨厌的事物； 麻烦事 （认为别人走运或不幸时说）家伙 | |
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131
cape
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| n.海角，岬；披肩，短披风 | |
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132
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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133
exacting
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| adj.苛求的，要求严格的 | |
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134
encyclopaedia
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| n.百科全书 | |
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135
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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136
sham
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| n./adj.假冒(的)，虚伪(的) | |
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137
smothers
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| （使）窒息， （使）透不过气( smother的第三人称单数 )； 覆盖； 忍住； 抑制 | |
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138
premium
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| n.加付款；赠品；adj.高级的；售价高的 | |
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