Perhaps it is an outworn cliché, but it still holds true: everyone remembers exactly where they were and what they were doing at the moment. I was a 5th grade schoolchild in Melbourne, Australia, sitting in a tiny classroom with 20 other children as the voice, crinkled with static, rumbled from the television set and across the room. We sat transfixed knowing, without any real prompting from our teacher, that we were watching a major historical event, quite unlike any other we were likely to witness in our lifetime.
Neil Armstrong’s first step on the moon and his resonant words “That’s one small step for a man, one giant leap for mankind,” still impresses me as a mark of extraordinary human daring and technological wonder. Perhaps it all seems rather commonplace now, but in the 1950s the idea that man would travel in space or would be able to place a foot on an extra-terrestrial surface seemed as remote as the idea as the ability to travel through time. But in the eight years that passed between Yuri Gagarin’s epochal orbit of the Earth in April, 1961 and the Apollo 11 moon mission of July, 1969, our entire perspective on what applied human intelligence coupled with unfettered determination could achieve, was greatly expanded. Suddenly we were aware that the cosmos was not some inky, impenetrable blackness that could not be understood, but a vast panorama of possibilities for exploration, study and adventure.
The conversation which followed on that wet winter’s day (remember this was Melbourne, Australia) revolved around not what we had just seen, but on the next step humanity would take in its exploration of space. A mission to Mars or Venus seemed inevitable and for the next two hours we debated with one another about the new civilizations that would soon be discovered and the possibilities for travel toward them.
Our generation was to be flatly disappointed in its expectations. In fact, despite several more lunar landings in the five yeas that followed, the NASA program, at least from a relatively uninformed adolescent perspective, seemed to slow down and that its greatest implied quest – of finding other forms of intelligent life in the universe, had become just a passing interest, not its fundamental mission. As the years passed, the space shuttle program, the unmanned explorations of Venus and Mars and the Mariner, Venera, Viking and Voyager expeditions sent to explore the outer reaches of our solar system, might have all been historic programs, yet they seemed to pale in comparison to the tactile act of placing a human foot on the surface of an extra- terrestrial sphere.
Why was this? Because, gazing for millennia into the vast night sky, we humans have longed to be reassured that we are not alone. The conviction that there must be other forms of complex life or intelligent beings in the universe has embedded itself in the human imagination and become an obsession. It has also led, sadly, to a dismissal of the notion of Earth’s uniqueness. From the time of the first modern astronomical discoveries in the 16th Century, most scientists have supposed that our solar system is rather ordinary and that the emergence of life somewhere other than Earth is almost certain given the vast size and age of the Universe. The discoveries of other planets, the realization that our sun is one of hundreds of billions of stars in the Milky Way, which is, in itself, one of hundreds of billions of galaxies in a very large and very ancient universe, is indeed humbling and can leave us with an extreme sense of isolation. This has led many to cast the Earth as an inconsequential planet, lacking any unique purpose or place in the universe’s general order. This “Principle of Mediocrity,” popularized by the late Carl Sagan, has been adopted with gusto by many scientists today who also espouse, not unsurprisingly, a denial of the existence of a Creator or of a higher intelligence involved in the design of the Universe.
Yet since those formative years I have come to understand some important things about the Earth’s place in the universe that I could not have appreciated as a child. For instance, the mere presence of other planets and Earth’s position in the inner solar system reduces the number of asteroids and comets that could likely hit earth, giving us a level of safety not enjoyed by planets in the outer solar system. Earth has a transparent atmosphere that provides a platform to study and explore the universe, an ability that would be unknown to most other planets that have gaseous, opaque atmospheres; that its position in the Milky Way puts it at the greatest of advantages for the development of life – not too close to the sun which would make it too hot and not too distant, which would make it uncompromisingly cold; that the conditions for the existence of complex life are exceedingly rare and that the probability of all those conditions coalescing at the same time and place is infinitely improbable; that carbon and water are the two most important ingredients necessary for the creation of life and the fact that they cannot be detected on any other planet in the combinations necessary for life is extremely perplexing.
Today it is possible to look up at the night sky, possessed of the knowledge of both the immensity of the cosmos and the incomprehensible distances across which it stretches – and feel crushed by our seeming insignificance.
But isn’t there another way to look at this existential dilemma?
Could it be that the universe came into existence not as a random accident but for both the Earth’s and humanity’s benefit? Is there perhaps a purpose and order to the universe that we have been actually programmed to discover? Jim Lovell, aboard Apollo 8, the first manned mission to orbit the moon, sensed this. Gazing out the window of his spacecraft and watching the Earth “rise” above the Moon’s horizon, he exclaimed: “the Earth from here is a grand oasis in the big vastness of space!”
The idea of an oasis, feeding and watering the universe, is a profound understanding of life that not only gives us confidence in exploring space but also in a sense of purpose that the current proponents of the Principle of Mediocrity can neither fathom nor appreciate. If the universe is truly as dead and barren as the surface of the Moon, have we, in fact, been created in order to seed it with life?
As a boy I could not imagine that forty years after Neil Armstrong’s famous walk, we would be no closer to the discovery of intelligent life in the cosmos than we had been in 1969. But science itself, coupled with the ingenuity of the human mind, may have provided us with something far richer and more significant than any such discovery could afford: the overpowering acceptance of our uniqueness and purpose. And it this realization which has provided me with a deep appreciation of this tiny blue dot in the “big vastness of space” and makes me feel not alone, but glad to be alive.
CALIFORNIA ROOTS OF THE EUGENICS MOVEMENT
July 14, 2009Every now and then you stumble across one of those odd historical facts that is so outrageous and beyond belief that it forces you to hold your breath in sheer incomprehension.
Such an event happened to me in April this year when interviewing a group of scientists for a Western Word Radio program focused on the debate over intelligent design. I discovered then, courtesy of Dr. John West, that over a 50 year period, beginning in 1905, over 60,000 people, deemed unfit for reproduction, had been forcefully sterilized in the United States.
Although the State of Indiana was the first U.S. state to enact sterilization legislation, the hub of activity soon moved to the west coast, where California’s first sterilization law was enacted in 1909- exactly one hundred years ago this week. Like many Midwestern transplants, this practice found less restrictions in the Golden State, and by 1921 more eugenic sterilizations had been performed in California than in the rest of the United States combined. Unlike other states, the practice suffered no legal challenge or hindrance until the Supreme Court validated forced sterilization practices in the landmark case of Buck vs Bell.
The movement behind the forced sterilization laws was known as Eugenics. Eugenics stressed the application of science to human heredity and breeding in order to improve the human species both mentally and physically. Some Progressives referred to eugenics as “the science and the art of being well born.” Human sterilization was carried out for many reasons. It might be implemented as punishment, perhaps in the form of castration for repeat sex offenders. It might be used for social reasons, to restrain individuals from having children because they are completely unable to care for them, either physically, emotionally or financially. But when the state sterilizes an individual because he is seen to be genetically defective and therefore likely to pass his defects on to offspring, this is eugenic sterilization. And this was the type of sterilization that many California policymakers sought to carry out.
The United States was the first country to concertedly undertake compulsory sterilization programs for the purposes of eugenics but the movement thereafter took off like wild fire in the rest of the world. In Japan, in the first part of the Showa era, Japanese governments promoted increasing the number of healthy Japanese, while simultaneously decreasing the number of people suffering mental retardation, disability, genetic disease and other conditions that led to them being viewed as “inferior” contributions to the Japanese gene pool. Their Leprosy Prevention laws of 1907, 1931 and 1953, permitted the segregation of patients in sanitariums where forced abortions and sterilization were common and authorized punishment of patients for “disturbing the peace.” Under the colonial Korean Leprosy Prevention Ordinance, Korean patients were also subjected to hard labor.
Eugenics programs, including forced sterilization, existed in most Northern European countries, as well as other more or less Protestant countries. Some programs, such as Canada’s and Sweden’s, lasted well into the 1970s. Other countries that had notably active sterilization programs include Australia, Norway, Finland, Estonia and Switzerland.
Organizations in support of eugenics were established around the world. For instance, one year after Buck vs Bell, The Human Betterment Foundation came into existence in Pasadena, California with the aim “of fostering and aiding constructive and educational forces for the protection and betterment of the human family in body, mind, character, and citizenship.” It primarily served to compile and distribute information about compulsory sterilization legislation in the United States, for the purposes of eugenics.
An understanding of the widespread support forced strerilization enjoyed in California can be gleaned with the reading of a list of the group’s inaugural Board of Trustees. They included Henry M. Robinson (a Los Angeles banker), George Dock (a Pasadena physician), David Starr Jordan (chancellor of Stanford University), Charles Goethe (a Sacramento philanthropist), Justin Miller (dean of the college of law at the University of Southern California), Otis Castle (a Los Angeles attorney), Joe G. Crick (a Pasadena horticulturist), and biologist/eugenicist Paul Popenoe. Later members included Lewis Terman (a Stanford psychologist best known for creating the Stanford-Binet test of IQ), William B. Munro (a Harvard professor of political science), and UC. Berkeley professors Herbert M. Evans (anatomy) and Samuel J. Holmes (zoology).
In other words, some of the top members of the political, business and scientific elites in the United States were among eugenics’ most enthusiastic benefactors and moral supporters.
In England, about the same time, a widespread national eugenics movement was being established. In 1908 the Eugenics Education Society was founded with the hearty endorsement of some of the leading intellectuals of the day including H.G. Wells, George Bernard Shaw and Beatrice Web, among other leading politicians, scientists and society patrons.
The most infamous sterilization program of of the 20th century took place, of course, under the Third Reich. One of the first acts of Adolf Hitler after achieving control over the German state was to pass the Law for the Prevention of Hereditarily Diseased Offspring (Gesetz zur Verhütung erbkranken Nachwuchses) in July,1933. The bill was signed into law by Hitler himself, and over 200 eugenic courts were created specifically as a result. Under the German law, all doctors in the Reich were required to report patients of theirs who were mentally retarded, mentally ill (including schizophrenia and manic depression), epileptic, blind, deaf, or physically deformed, and a steep monetary penalty was imposed for any patients who were not properly reported.
The individual’s case was then presented to a court of Nazi officials and public health officers who would review a patient’s medical records, take testimony from friends and colleagues, and eventually decide whether or not to order a sterilization operation performed on the individual – using force if necessary. By the end of World War II, over 400,000 individuals were sterilized under the German law, most within its first four years of enactment.
When the issue of compulsory sterilization was brought up at the Nuremberg trials after the Second World War, many Nazi leders defended their actions by indicating that it was the United States itself from whom they had taken their inspiration.
They were right on target.
The question then is why? Why did forced sterilization gain such traction in the United States? What could have compelled Oliver Wendell Holmes Jr., the country’s leading jurist and otherwise a redoubtable liberal champion of free speech and human rights, to declare in the majority opinion in Buck vs Bell that: “ 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 manfiestly unfit from continuing their kind. Three generations of imbeciles is enough!”?
It has often been argued that you can’t judge one generation’s moral viewpoint from the vantage of the future. But in this case, that argument appears tendentious. There were numerous legal challenges to the eugenics laws of state governments – by both individuals and by organizations and there was a fairly vigorous editorial campaign launched against the practice. In addition, the argument that these were not regarded as moral issues at all by early U.S. 20th Century citizens, but practical utilitarian measures, designed to save society from the added expense of caring for those who could not care for themselves, also falls flat. Multiple asssociations and welfare organizations had begun to sprout by the beginning of the century which were equipped to give assistance to the mentally and physically disabled, making the United States the most prodigious locus for charitable voluteerism in the world.
The answer to this imponderable question is more likely to be found in the “progressive” thinking which had gripped the intellectual, political and social elites of the West since the mid-19th Century. The advent of Darwinist thought and the coining of the expression “survival of the fittest” ( which is accredited to the English philospher Herbert Spencer and not Darwin himself, who never mentions it in any of his works) led many to invest in the idea of racial purity in order to protect the future of their progeny in an increasingly competitve world. In the 1880s and 90s, as England, France, Russia, Germany and the Johnny-come-lately United States tussled with oneanother in carving spheres of influence into the world map, national greatness seemed to hinge on the ability of a civilization to produce a race of men worthy of empire and capable of holding on to it.
In the mad rush to secure their places on the totem pole of national grandeur, it was then commonly accepted, throughout all of these societies, that only the fit would survive. This meant that the “unfit” – blind, deaf, mute, spastic, leprous, incurably diseased and even chronically poor individuals, had to be quietly and efficiently neutered so that they would not contaminate the remainder of the national stock.
Leading progressive intellectuals of the early 20th Century had, in other words, interpreted Darwinian theory as a writ to “interfere” with human natural selection. The crass inhumanity of it all was besides the point, since such beings were in fact only half or quarter human anyway.
Looking back at this dark history we all must feel that twinge of deep embarassment when we realize that our vaunted civilization is not quite as lily-white as we once might have considered it. But that kind of regret is wasted if we learn nothing from this stain on our national reputation. Totalitarianism in Europe did not begin with brownshirts breaking bones on the streets of Rome, but with ideas that would brook no opposition. Today, there are many other commonly accepted ideas – from anthropogenic global warming to the social utility of gay marriage to scientific certainties about the origins of life and the universe – that turn viciously against those who either question or deny them. The casualties in these culture wars might not be the incomparable unfortunates of the 20th Century who had suffered physical deformation. Nonetheless they are still innocents who suffer sterilization of another sort – the stigma of isolation and the pain of non-inclusion in the national debate.
The inevitable truth is that totalitarian thinking, sporting ideologies that can turn against peaceable citizens – can sprout in any country, even one with as proud a record in protecting human liberty as the United States.
Social Darwinism, the ideology which gave life to the eugenics movement, is still very much with us today. It often reappears in the abortion debates, in the writings of such elite and highly respected philosophers as Harvard’s Peter Singer and among animal rights advocates who elevate animal life above that of human. In this hallmark month, we should remember its repercussions and vow that never again should it be allowed to overrride mens’ better moral instincts in the name of a nebulous and ultimately soul destroying sense of progress.
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