An Essay on the Principle of Population/Chapter VIII
|←Chapter VII||An Essay on the Principle of Population (1798)
|London: Joseph Johnson pages 142-154|
Mr Wallace - Error of supposing that the difficulty arising from population is at a great distance - Mr Condorcet's sketch of the progress of the human mind - Period when the oscillation, mentioned by Mr Condorcet, ought to be applied to the human race.
To a person who draws the preceding obvious inferences, from a view of the past and present state of mankind, it cannot but be a matter of astonishment that all the writers on the perfectibility of man and of society who have noticed the argument of an overcharged population, treat it always very slightly and invariably represent the difficulties arising from it as at a great and almost immeasurable distance. Even Mr Wallace, who thought the argument itself of so much weight as to destroy his whole system of equality, did not seem to be aware that any difficulty would occur from this cause till the whole earth had been cultivated like a garden and was incapable of any further increase of produce. Were this really the case, and were a beautiful system of equality in other respects practicable, I cannot think that our ardour in the pursuit of such a scheme ought to be damped by the contemplation of so remote a difficulty. An event at such a distance might fairly be left to providence, but the truth is that if the view of the argument given in this Essay be just the difficulty, so far from being remote, would be imminent and immediate. At every period during the progress of cultivation, from the present moment to the time when the whole earth was become like a garden, the distress for want of food would be constantly pressing on all mankind, if they were equal. Though the produce of the earth might be increasing every year, population would be increasing much faster, and the redundancy must necessarily be repressed by the periodical or constant action of misery or vice.
Mr Condorcet's Esquisse d'un Tableau Historique des Progres de l'Esprit Humain, was written, it is said, under the pressure of that cruel proscription which terminated in his death. If he had no hopes of its being seen during his life and of its interesting France in his favour, it is a singular instance of the attachment of a man to principles, which every day's experience was so fatally for himself contradicting. To see the human mind in one of the most enlightened nations of the world, and after a lapse of some thousand years, debased by such a fermentation of disgusting passions, of fear, cruelty, malice, revenge, ambition, madness, and folly as would have disgraced the most savage nation in the most barbarous age must have been such a tremendous shock to his ideas of the necessary and inevitable progress of the human mind that nothing but the firmest conviction of the truth of his principles, in spite of all appearances, could have withstood.
This posthumous publication is only a sketch of a much larger work, which he proposed should be executed. It necessarily, therefore, wants that detail and application which can alone prove the truth of any theory. A few observations will be sufficient to shew how completely the theory is contradicted when it is applied to the real, and not to an imaginary, state of things.
In the last division of the work, which treats of the future progress of man towards perfection, he says, that comparing, in the different civilized nations of Europe, the actual population with the extent of territory, and observing their cultivation, their industry, their divisions of labour, and their means of subsistence, we shall see that it would be impossible to preserve the same means of subsistence, and, consequently, the same population, without a number of individuals who have no other means of supplying their wants than their industry. Having allowed the necessity of such a class of men, and adverting afterwards to the precarious revenue of those families that would depend so entirely on the life and health of their chief, he says, very justly: 'There exists then, a necessary cause of inequality, of dependence, and even of misery, which menaces, without ceasing, the most numerous and active class of our societies.' (To save time and long quotations, I shall here give the substance of some of Mr Condorcet's sentiments, and hope I shall not misrepresent them. But I refer the reader to the work itself, which will amuse, if it does not convince him.) The difficulty is just and well stated, and I am afraid that the mode by which he proposes it should be removed will be found inefficacious. By the application of calculations to the probabilities of life and the interest of money, he proposes that a fund should be established which should assure to the old an assistance, produced, in part, by their own former savings, and, in part, by the savings of individuals who in making the same sacrifice die before they reap the benefit of it. The same, or a similar fund, should give assistance to women and children who lose their husbands, or fathers, and afford a capital to those who were of an age to found a new family, sufficient for the proper development of their industry. These establishments, he observes, might be made in the name and under the protection of the society. Going still further, he says that, by the just application of calculations, means might be found of more completely preserving a state of equality, by preventing credit from being the exclusive privilege of great fortunes, and yet giving it a basis equally solid, and by rendering the progress of industry, and the activity of commerce, less dependent on great capitalists.
Such establishments and calculations may appear very promising upon paper, but when applied to real life they will be found to be absolutely nugatory. Mr Condorcet allows that a class of people which maintains itself entirely by industry is necessary to every state. Why does he allow this? No other reason can well be assigned than that he conceives that the labour necessary to procure subsistence for an extended population will not be performed without the goad of necessity. If by establishments of this kind of spur to industry be removed, if the idle and the negligent are placed upon the same footing with regard to their credit, and the future support of their wives and families, as the active and industrious, can we expect to see men exert that animated activity in bettering their condition which now forms the master spring of public prosperity? If an inquisition were to be established to examine the claims of each individual and to determine whether he had or had not exerted himself to the utmost, and to grant or refuse assistance accordingly, this would be little else than a repetition upon a larger scale of the English poor laws and would be completely destructive of the true principles of liberty and equality.
But independent of this great objection to these establishments, and supposing for a moment that they would give no check to productive industry, by far the greatest difficulty remains yet behind.
Were every man sure of a comfortable provision for his family, almost every man would have one, and were the rising generation free from the 'killing frost' of misery, population must rapidly increase. Of this Mr Condorcet seems to be fully aware himself, and after having described further improvements, he says:
But in this process of industry and happiness, each generation will be called to more extended enjoyments, and in consequence, by the physical constitution of the human frame, to an increase in the number of individuals. Must not there arrive a period then, when these laws, equally necessary, shall counteract each other? When the increase of the number of men surpassing their means of subsistence, the necessary result must be either a continual diminution of happiness and population, a movement truly retrograde, or, at least, a kind of oscillation between good and evil? In societies arrived at this term, will not this oscillation be a constantly subsisting cause of periodical misery? Will it not mark the limit when all further amelioration will become impossible, and point out that term to the perfectibility of the human race which it may reach in the course of ages, but can never pass?
He then adds,
There is no person who does not see how very distant such a period is from us, but shall we ever arrive at it? It is equally impossible to pronounce for or against the future realization of an event which cannot take place but at an era when the human race will have attained improvements, of which we can at present scarcely form a conception.
Mr Condorcet's picture of what may be expected to happen when the number of men shall surpass the means of their subsistence is justly drawn. The oscillation which he describes will certainly take place and will without doubt be a constantly subsisting cause of periodical misery. The only point in which I differ from Mr Condorcet with regard to this picture is the period when it may be applied to the human race. Mr Condorcet thinks that it cannot possibly be applicable but at an era extremely distant. If the proportion between the natural increase of population and food which I have given be in any degree near the truth, it will appear, on the contrary, that the period when the number of men surpass their means of subsistence has long since arrived, and that this necessity oscillation, this constantly subsisting cause of periodical misery, has existed ever since we have had any histories of mankind, does exist at present, and will for ever continue to exist, unless some decided change take place in the physical constitution of our nature.
Mr Condorcet, however, goes on to say that should the period, which he conceives to be so distant, ever arrive, the human race, and the advocates for the perfectibility of man, need not be alarmed at it. He then proceeds to remove the difficulty in a manner which I profess not to understand. Having observed, that the ridiculous prejudices of superstition would by that time have ceased to throw over morals a corrupt and degrading austerity, he alludes, either to a promiscuous concubinage, which would prevent breeding, or to something else as unnatural. To remove the difficulty in this way will, surely, in the opinion of most men, be to destroy that virtue and purity of manners, which the advocates of equality, and of the perfectibility of man, profess to be the end and object of their views.