Icarus, or The Future of Science

It may seem as though I had been at once gloomy and frivolous in some of my prognostications. I will end, however, with the serious lesson which seems to me to result. Men sometimes speak as though the progress of science must necessarily be a boon to mankind, but that, I fear, is one of the comfortable nineteenth-century delusions which our more disillusioned age must discard. Science enables the holders of power to realize their purposes more fully than they could otherwise do. If their purposes are good, this is a gain; if they are evil, it is a loss. In the present age, it seems that the purposes of the holders of power are in the main evil, in the sense that they involve a diminution, in the world at large, of the things men are agreed in thinking good. Therefore, at present, science does harm by increasing the power of rulers. Science is no substitute for virtue; the heart is as necessary for a good life as the head. If men were rational in their conduct, that is to say, if they acted in the way most likely to bring about the ends that they deliberately desire, intelligence would be enough to make the world almost a paradise. In the main, what is in the long run advantageous to one man is also advantageous to another. But men are actuated by passions which distort their view; feeling an impulse to injure others, they persuade themselves that it is to their interest to do so. They will not, therefore, act in the way which is in fact to their own interest unless they are actuated by generous impulses which make them indifferent to their own interest. This is why the heart is as important as the head. By the “heart” I mean, for the moment, the sum-total of kindly impulses. Where they exist, science helps them to be effective; where they are absent, science only makes men more cleverly diabolic. It may be laid down as a general principle to which there are few exceptions that, when people are mistaken as to what is to their own interest, the course they believe to be wise is more harmful to others than the course that really is wise. There are innumerable examples of men making fortunes because, on moral grounds, they did something which they believed to be contrary to their own interests. For instance, among early Quakers there were a number of shopkeepers, who adopted the practice of asking no more for their goods than they were willing to accept, instead of bargaining with each customer, as everybody else did. They adopted this practice because they held it to be a lie to ask more than they would take. But the convenience to customers was so great that everybody came to their shops and they grew rich. (I forget where I read this, but if my memory serves me it was in some reliable source). The same policy might have been adopted from shrewdness, but in fact no one was sufficiently shrewd. Our unconscious is more malevolent than it pays us to be; therefore the people who do most completely what is in fact to their interest are those who, on moral grounds, do what they believe to be against their interest. For this reason, it is of the greatest importance to inquire whether any method of strengthening kindly impulses exists. I have no doubt that their strength or weakness depends upon discoverable physiological causes; let us assume that it depends upon the glands. If so, an international secret society of physiologists could bring about the millennium by kidnapping, on a given day, all the rulers of the world, and injecting into their blood some substance which would fill them with benevolence towards their fellow-creatures. Suddenly M. Poincare would wish well to Ruhr miners, Lord Curzon to Indian nationalists, Mr. Smuts to the natives of what was German South West Africa, the American Government to its political prisoners and its victims in Ellis Island. But alas, the physiologists would first have to administer the love-philtre to themselves before they would undertake such a task. Otherwise, they would prefer to win titles and fortunes by injecting military ferocity into recruits. And so we come back to the old dilemma: only kindliness can save the world, and even if we knew how to produce kindliness we should not do so unless we were already kindly. Failing that, it seems that the solution which the Houynhnms adopted towards the Yahoos, namely extermination, is the only one; apparently the Yahoos are bent on applying it to each other. We may sum up this discussion in a few words. Science has not given men more self-control, more kindliness, or more power of discounting their passions in deciding upon a course of action. It has given communities more power to indulge their collective passions, but, by making society more organic, it has diminished the part played by private passions. Men’s collective passions are mainly evil; far the strongest of them are hatred and rivalry directed towards other groups. Therefore at present all that gives men power to indulge their collective passions is bad. That is why science threatens to cause the destruction of our civilization. The only solid hope seems to lie in the possibility of world-wide domination by one group, say the United States, leading to the gradual formation of an orderly economic and political world-government. But perhaps, in view of the sterility of the Roman Empire, the collapse of our civilization would in the end be preferable to this alternative.