Eugenics and Other Evils. Gilbert Keith Chesterton

my handwriting "rococo." A politician got huge damages because he was said to have spoken to children about Tariff Reform; as if that seductive topic would corrupt their virtue, like an indecent story. Sometimes libel is defined as anything calculated to hurt a man in his business; in which case any new tradesman calling himself a grocer slanders the grocer opposite. All this, I say, is Anarchy; for it is clear that its exponents possess no power of distinction, or sense of proportion, by which they can draw the line between calling a woman a popular singer and calling her a bad lot; or between charging a man with leading infants to Protection and leading them to sin and shame. But the vital point to which to return is this. That it is not necessarily, nor even specially, an anarchy in the populace. It is an anarchy in the organ of government. It is the magistrates – voices of the governing class – who cannot distinguish between cruelty and carelessness. It is the judges (and their very submissive special juries) who cannot see the difference between opinion and slander. And it is the highly placed and highly paid experts who have brought in the first Eugenic Law, the Feeble-Minded Bill – thus showing that they can see no difference between a mad and a sane man.

      That, to begin with, is the historic atmosphere in which this thing was born. It is a peculiar atmosphere, and luckily not likely to last. Real progress bears the same relation to it that a happy girl laughing bears to an hysterical girl who cannot stop laughing. But I have described this atmosphere first because it is the only atmosphere in which such a thing as the Eugenist legislation could be proposed among men. All other ages would have called it to some kind of logical account, however academic or narrow. The lowest sophist in the Greek schools would remember enough of Socrates to force the Eugenist to tell him (at least) whether Midias was segregated because he was curable or because he was incurable. The meanest Thomist of the mediæval monasteries would have the sense to see that you cannot discuss a madman when you have not discussed a man. The most owlish Calvinist commentator in the seventeenth century would ask the Eugenist to reconcile such Bible texts as derided fools with the other Bible texts that praised them. The dullest shopkeeper in Paris in 1790 would have asked what were the Rights of Man, if they did not include the rights of the lover, the husband, and the father. It is only in our own London Particular (as Mr. Guppy said of the fog) that small figures can loom so large in the vapour, and even mingle with quite different figures, and have the appearance of a mob. But, above all, I have dwelt on the telescopic quality in these twilight avenues, because unless the reader realises how elastic and unlimited they are, he simply will not believe in the abominations we have to combat.

      One of those wise old fairy tales, that come from nowhere and flourish everywhere, tells how a man came to own a small magic machine like a coffee-mill, which would grind anything he wanted when he said one word and stop when he said another. After performing marvels (which I wish my conscience would let me put into this book for padding) the mill was merely asked to grind a few grains of salt at an officers' mess on board ship; for salt is the type everywhere of small luxury and exaggeration, and sailors' tales should be taken with a grain of it. The man remembered the word that started the salt mill, and then, touching the word that stopped it, suddenly remembered that he forgot. The tall ship sank, laden and sparkling to the topmasts with salt like Arctic snows; but the mad mill was still grinding at the ocean bottom, where all the men lay drowned. And that (so says this fairy tale) is why the great waters about our world have a bitter taste. For the fairy tales knew what the modern mystics don't – that one should not let loose either the supernatural or the natural.

      CHAPTER IV

      THE LUNATIC AND THE LAW

      The modern evil, we have said, greatly turns on this: that people do not see that the exception proves the rule. Thus it may or may not be right to kill a murderer; but it can only conceivably be right to kill a murderer because it is wrong to kill a man. If the hangman, having got his hand in, proceeded to hang friends and relatives to his taste and fancy, he would (intellectually) unhang the first man, though the first man might not think so. Or thus again, if you say an insane man is irresponsible, you imply that a sane man is responsible. He is responsible for the insane man. And the attempt of the Eugenists and other fatalists to treat all men as irresponsible is the largest and flattest folly in philosophy. The Eugenist has to treat everybody, including himself, as an exception to a rule that isn't there.

      The Eugenists, as a first move, have extended the frontiers of the lunatic asylum: let us take this as our definite starting point, and ask ourselves what lunacy is, and what is its fundamental relation to human society. Now that raw juvenile scepticism that clogs all thought with catchwords may often be heard to remark that the mad are only the minority, the sane only the majority. There is a neat exactitude about such people's nonsense; they seem to miss the point by magic. The mad are not a minority because they are not a corporate body; and that is what their madness means. The sane are not a majority; they are mankind. And mankind (as its name would seem to imply) is a kind, not a degree. In so far as the lunatic differs, he differs from all minorities and majorities in kind. The madman who thinks he is a knife cannot go into partnership with the other who thinks he is a fork. There is no trysting place outside reason; there is no inn on those wild roads that are beyond the world.

      The madman is not he that defies the world. The saint, the criminal, the martyr, the cynic, the nihilist may all defy the world quite sanely. And even if such fanatics would destroy the world, the world owes them a strictly fair trial according to proof and public law. But the madman is not the man who defies the world; he is the man who denies it. Suppose we are all standing round a field and looking at a tree in the middle of it. It is perfectly true that we all see it (as the decadents say) in infinitely different aspects: that is not the point; the point is that we all say it is a tree. Suppose, if you will, that we are all poets, which seems improbable; so that each of us could turn his aspect into a vivid image distinct from a tree. Suppose one says it looks like a green cloud and another like a green fountain, and a third like a green dragon and the fourth like a green cheese. The fact remains: that they all say it looks like these things. It is a tree. Nor are any of the poets in the least mad because of any opinions they may form, however frenzied, about the functions or future of the tree. A conservative poet may wish to clip the tree; a revolutionary poet may wish to burn it. An optimist poet may want to make it a Christmas tree and hang candles on it. A pessimist poet may want to hang himself on it. None of these are mad, because they are all talking about the same thing. But there is another man who is talking horribly about something else. There is a monstrous exception to mankind. Why he is so we know not; a new theory says it is heredity; an older theory says it is devils. But in any case, the spirit of it is the spirit that denies, the spirit that really denies realities. This is the man who looks at the tree and does not say it looks like a lion, but says that it is a lamp-post.

      I do not mean that all mad delusions are as concrete as this, though some are more concrete. Believing your own body is glass is a more daring denial of reality than believing a tree is a glass lamp at the top of a pole. But all true delusions have in them this unalterable assertion – that what is not is. The difference between us and the maniac is not about how things look or how things ought to look, but about what they self-evidently are. The lunatic does not say that he ought to be King; Perkin Warbeck might say that. He says he is King. The lunatic does not say he is as wise as Shakespeare; Bernard Shaw might say that. The lunatic says he is Shakespeare. The lunatic does not say he is divine in the same sense as Christ; Mr. R.J. Campbell would say that. The lunatic says he is Christ. In all cases the difference is a difference about what is there; not a difference touching what should be done about it.

      For this reason, and for this alone, the lunatic is outside public law. This is the abysmal difference between him and the criminal. The criminal admits the facts, and therefore permits us to appeal to the facts. We can so arrange the facts around him that he may really understand that agreement is in his own interests. We can say to him, "Do not steal apples from this tree, or we will hang you on that tree." But if the man really thinks one tree is a lamp-post and the other tree a Trafalgar Square fountain, we simply cannot treat with him at all. It is obviously useless to say, "Do not steal apples from this lamp-post, or I will hang you on that fountain." If a man denies the facts, there is no answer but to lock him up. He cannot speak our language: not that varying verbal language which often misses fire even with us, but that enormous alphabet of sun and moon and green grass and blue sky in which alone