make us pause before we accept this new ambitious theory as a panacea for human ills. The radical eugenist treats the problem of procreation from a purely rationalistic point of view, and assumes that the ideal of human development lies in the complete rationalization of human life. As a matter of fact, the conclusions to be drawn from the study of the customs and habits of mankind show that such an ideal is unattainable, and more particularly that the emotions clustering about procreation belong to those that are most deeply seated in the human soul, and that are ineradicable.
Here again the anthropologist and the biologist are at odds. The natural sciences do not recognize in their scheme a valuation of the phenomena of nature, nor do they count emotions as moving forces: they endeavor to reduce all happenings to the actions of physical causes. Reason alone reigns in their domain. For this reason the scientist likes to look at mental life from the same rational standpoint, and sees as the goal of human development an era of reason, as opposed to the former periods of unhealthy fantastic emotion.
The anthropologist, on the other hand, can not acknowledge such a complete domination of emotion by reason. He rather sees the steady advance of the rational knowledge of mankind, which is a source of satisfaction to him no less than to the biologist; but he sees also that mankind does not put this knowledge to purely reasonable use, but that its actions are swayed by emotions no less now than in former times, although the increase of knowledge limits the extreme forms of unreasonable emotional activities. Religion and political life, and our everyday habits, present endless proofs of the fact that our actions are the results of emotional preferences, that conform in a general way to our rational knowledge, but which are not determined by reason; that we rather try to justify our choice of action by reason than have our actions dictated by reason.
It is, therefore, exceedingly unlikely that a rational control of one of the strongest passions of man could ever succeed. If even in matters of minor importance evasion of the law is of common occurrence, this would be infinitely more common in questions that touch our inner life so deeply. The instinctive repugnance against eugenic legislation is based on this feeling.
It can not be doubted that the enforcement of eugenic legislation would have a far-reaching effect upon social life, and that it would tend to raise the standard of certain selected hereditary strains. It is, however, an open question what would happen to the selected strains owing to the changed social ideals; and it is inexcusable to refuse to consider those fundamental changes that would certainly be connected with eugenic practice, and to confine ourselves to the biological effect that may be wrought, for we know that in the great mass of a healthy
