The Descent of Man, and Selection in Relation to Sex  

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"I fully subscribe to the judgment of those writers […] who maintain that of all the differences between man and the lower animals, the moral sense or conscience is by far the most important. This sense, as Mackintosh […] remarks, "has a rightful supremacy over every other principle of human action" (Dissertation on the Progress of Ethical Philosophy); it is summed up in that short but imperious word "ought," so full of high significance. It is the most noble of all the attributes of man, leading him without a moment's hesitation to risk his life for that of a fellow-creature; or after due deliberation, impelled simply by the deep feeling of right or duty, to sacrifice it in some great cause. Immanuel Kant exclaims, "Duty! Wondrous thought, that workest neither by fond insinuation, flattery, nor by any threat, but merely by holding up thy naked law in the soul, and so extorting for thyself always reverence, if not always obedience; before whom all appetites are dumb, however secretly they rebel; whence thy original?" (Metaphysics of Ethics) […] This great question has been discussed by many writers […] The investigation possesses, also, some independent interest, as an attempt to see how far the study of the lower animals throws light on one of the highest psychical faculties of man."--The Descent of Man (1871) by Charles Darwin

"The general truth of the principle, long ago insisted on by Humboldt (69. ‘Personal Narrative,’ Eng. translat. vol. iv. p. 518, and elsewhere. Mantegazza, in his ‘Viaggi e Studi,’ strongly insists on this same principle.), that man admires and often tries to exaggerate whatever characters nature may have given him, is shewn in many ways."--The Descent of Man (1871) by Charles Darwin

As "Darwinism" became widely accepted in the 1870s, good-natured caricatures of him with an ape or monkey body symbolised evolution.
As "Darwinism" became widely accepted in the 1870s, good-natured caricatures of him with an ape or monkey body symbolised evolution.

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The Descent of Man, and Selection in Relation to Sex is a book on evolutionary theory by English naturalist Charles Darwin, first published in 1871. It was Darwin's second book on evolutionary theory, following his 1859 work, On the Origin of Species. In The Descent of Man, Darwin applies evolutionary theory to human evolution, and details his theory of sexual selection. The book discusses many related issues, including evolutionary psychology, evolutionary ethics, differences between human races, differences between sexes, the dominant role of women in choosing mating partners, and the relevance of the evolutionary theory to society.

Natural selection and civilised society

In this section of the book, Darwin also turns to the questions of what would after his death be known as social Darwinism and eugenics. Darwin notes that, as had been discussed by Alfred Russel Wallace and Galton, natural selection seemed to no longer act upon civilised communities in the way it did upon other animals:

"With savages, the weak in body or mind are soon eliminated; and those that survive commonly exhibit a vigorous state of health. We civilised men, on the other hand, do our utmost to check the process of elimination; we build asylums for the imbecile, the maimed, and the sick; we institute poor-laws; and our medical men exert their utmost skill to save the life of every one to the last moment. There is reason to believe that vaccination has preserved thousands, who from a weak constitution would formerly have succumbed to small-pox. 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 himself, hardly any one is so ignorant as to allow his worst animals to breed.
The aid we feel impelled to give to the helpless is mainly an incidental result of the instinct of sympathy, which was originally acquired as part of the social instincts, but subsequently rendered, in the manner previously indicated, more tender and more widely diffused. Nor could we check our sympathy, even at the urging of hard reason, without deterioration in the noblest part of our nature. The surgeon may harden himself whilst performing an operation, for he knows that he is acting for the good of his patient; but if we were intentionally to neglect the weak and helpless, it could only be for a contingent benefit, with an overwhelming present evil. We must therefore bear the undoubtedly bad effects of the weak surviving and propagating their kind; but there appears to be at least one check in steady action, namely that the weaker and inferior members of society do not marry so freely as the sound; and this check might be indefinitely increased by the weak in body or mind refraining from marriage, though this is more to be hoped for than expected. (Chapter 5)"

Darwin felt that these urges towards helping the "weak members" was part of our evolved instinct of sympathy, and concluded that "nor could we check our sympathy, even at the urging of hard reason, without deterioration in the noblest part of our nature". As such, '"we must therefore bear the undoubtedly bad effects of the weak surviving and propagating their kind". Darwin did feel that the "savage races" of man would be subverted by the "civilised races" at some point in the near future, as stated in the Human races section above. He did show a certain disdain for "savages", professing that he felt more akin to certain altruistic tendencies in monkeys than he did to "a savage who delights to torture his enemies". However, Darwin is not advocating genocide, but clinically predicting, by analogy to the ways that "more fit" varieties in a species displace other varieties, the likelihood that indigenous peoples will eventually die out from their contact with "civilization", or become absorbed into it completely.

His political opinions (and Galton's as well) were strongly inclined against the coercive, authoritarian forms of eugenics that became so prominent in the 20th century. Note that even Galton's ideas about eugenics were not the compulsory sterilisation or genocidal programs of Nazi Germany, but he instead hoped that by encouraging more thought in hereditary reproduction, human mores could change in a way that would compel people to choose better mates.

For each tendency of society to produce negative selections, Darwin also saw the possibility of society to itself check these problems, but also noted that with his theory "progress is no invariable rule." Towards the end of Descent of Man, Darwin said that he believed man would "sink into indolence" if severe struggle was not continuous, and thought that "there should be open competition for all men; and the most able should not be prevented by laws or customs from succeeding best and rearing the largest number of offspring", but also noted that he thought that the moral qualities of man were advanced much more by habit, reason, learning, and religion than by natural selection. The question plagued him until the end of his life, and he never concluded fully one way or the other about it.

See also

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