Margaret Sanger’s “The Pivot of Civilization” Reviewed

Margaret Sanger and the Forced Sterilization of Americans

Proscription on Galtonian lines would tend to eliminate many of the great geniuses of the world who were not only “Bohemian,” but actually and pathologically abnormal—men like Rousseau, Dostoevsky, Chopin, Poe, Schumann, Nietzsche, Comte, Guy de Maupassant,--and how many others? But such considerations should not lead us into error of concluding that such men were geniuses merely because they were pathological specimens, and that the only way to produce a genius is to breed disease and defect. It only emphasizes the dangers of external standards of “fit” and “unfit.”

These limitations are more strikingly shown in the types of so-called “eugenic” legislation passed or proposed by certain enthusiasts. Regulation, compulsion and prohibitions affected and enacted by political bodies are the surest methods of driving the whole problem under-ground. As Havelock Ellis has pointed out, the absurdity and even hopelessness of effecting Eugenic improvement by placing on the statute books prohibitions of legal matrimony to certain classes of people, reveal the weakness of those Eugenists who minimize or undervalue the importance of environment as a determining factor. They affirm that heredity is everything and environment nothing, yet forget that it is precisely those who are most universally subject to bad environment who procreate most copiously, most recklessly and most disastrously. Such marriage laws are based for the most part on the infantile assumption that procreation is absolutely dependent upon the marriage ceremony, an assumption usually coupled with the complementary one that the only purpose in marriage is procreation. Yet it is a fact so obvious that it is hardly worth stating that the most fertile classes who indulge in the most dysgenic type of procreating—the feeble-minded—are almost totally unaffected by marriage laws and marriage-ceremonies.

As for the sterilization of habitual criminals, not merely must we know more of heredity and genetics in general, but also acquire more certainty of the justice of our laws and the honesty of their administration before we can make rulings of fitness or unfitness merely upon the basis of a respect for law. On this point the eminent William Bateson writes:[6] “Criminals are often feeble-minded, but as regards those that are not, the fact that a man is for the purposes of Society classified as a criminal, tells me little as to his value, still less as to the possible value of his offspring. It is a fault inherent in criminal jurisprudence, based on non-biological data, that the law must needs take the nature of the offenses rather than that of the offenders as the basis of classification. A change in the right direction has begun, but the problem is difficult and progress will be very slow....We all know of persons convicted, perhaps even habitually, whom the world could ill spare. Therefore I hesitate to proscribe the criminal. a weapon with a very nasty recoil. Might not some with equal cogency proscribe army contractors and their accomplices, the newspaper patriots? The crimes of the prison population are petty offenses by comparison, and the significance we attach to them is a survival of other days. Felonies may be great events, locally, but they do not induce catastrophies. The proclivities of the war-makers are infinitely more dangerous than those of the aberrant beings whom from time to time the law may dub as criminal. Consistent and potentous selfishness, combined with dulness of imagination is probably just as transmissible as want of self-control, though destitute of the amiable qualities not rarely associated with the genetic composition of persons of unstable mind.”

In this connection, we should note another type of “respectable” criminality noted by Havelock Ellis: “If those persons who raise the cry of ‘race-suicide’ in face of the decline of the birth-rate really had the knowledge and the intelligence to realize the manifold evils which they are invoking, they would deserve to be treated as criminals.”

Our debt to the science of Eugenics is great in that it directs our attention to the biological nature of humanity. Yet there is too great a tendency among the thinkers of this school, to restrict their ideas of sex to its expression as a purely procreative function.

Compulsory legislation which would make the inevitably futile attempt to prohibit one of the most beneficent and necessary of human expressions, or regulate it into the channels of preconceivedphilosophies, would reduce us to the unpleasant days predicted by William Blake, when “Priests in black gowns will be walking their rounds And binding with briars our joys and desires.”

Eugenics is chiefly valuable in its negative aspects. It is “negative Eugenics” that has studied the histories of such families as the Jukeses and the Kallikaks, that has pointed out the network of imbecility and feeble-mindedness that has been sedulously spread through all strata of society. On its so-called positive or constructive side, it fails to awaken any permanent interest. “Constructive” Eugenics aims to arouse the enthusiasm or the interest of the people in the welfare of the world fifteen or twenty generations in the future. On its negative side it shows us that we are paying for and even submitting to the dictates of an ever increasing, unceasingly spawning class of human beings who never should have been born at all—that the wealth of individuals and of states is being diverted from the development and the progress of human expression and civilization.

While it is necessary to point out the importance of “heredity” as a determining factor in human life, it is fatal to elevate it to the position of an absolute. As with environment, the concept of heredity derives its value and its meaning only in so far as it is embodied and made concrete in generations of living organisms. Environment and heredity are not antagonistic. Our problem is not that of “Nature vs. Nurture,” but rather of Nature x Nurture, of heredity multiplied by environment, if we may express it thus. The Eugenist who overlooks the importance of environment as a determining factor in human life, is as short-sighted as the Socialist who neglects the biological nature of man. We cannot disentangle these two forces, except in theory. To the child in the womb, said Samuel Butler, the mother is “environment.” She is, of course, likewise “heredity.” The age-old discussion of “Nature vs. Nurture” has been threshed out time after time, usually fruitlessly, because of a failure to recognize the indivisibility of these biological factors. The opposition or antagonism between them is an artificial and academic one, having no basis in the living organism.

The great principle of Birth Control offers the means whereby the individual may adapt himself to and even control the forces of environment and heredity. Entirely apart from its Malthusian aspect or that of the population question, Birth Control must be recognized, as the Neo-Malthusians pointed out long ago, not “merely as the key of the social position,” and the only possible and practical method of human generation, but as the very pivot of civilization. Birth Control which has been criticized as negative and destructive, is really the greatest and most truly eugenic method, and its adoption as part of the program of Eugenics would immediately give a concrete and realistic power to that science. As a matter of fact, Birth Control has been accepted by the most clear thinking and far seeing of the Eugenists themselves as the most constructive and necessary of the means to racial health.[7]

[1] Galton. Essays in Eugenics, p. 43.

[2] Eugenics Review, Vol. XIII, p. 349.

[3] Cf. Martin, The Behavior of Crowds, p. 6.

[4] Cf. Democracy and the Human Equation. E. P. Dutton & Co., 1921.

[5] Cf. The Salvaging of Civilization.

[6] Common Sense in Racial Problems. By W. Bateson, M. A. A., F. R. S.

[7] Among these are Dean W. R. Inge, Professor J. Arthur Thomson, Dr. Havelock Ellis, Professor William Bateson, Major Leonard Darwin and Miss Norah March.


CHAPTER IX: A Moral Necessity

I went to the Garden of Love,
And saw what I never had seen;
A Chapel was built in the midst,
Where I used to play on the green.
And the gates of this Chapel were shut, And “Thou shalt not” writ over the door;
So I turned to the Garden of Love
That so many sweet flowers bore.
And I saw it was filled with graves,
And tombstones where flowers should be;
And priests in black gowns were walking their rounds,
And binding with briars my joys and desires

William Blake

Orthodox opposition to Birth Control is formulated in the official protest of the National Council of Catholic Women against the resolution passed by the New York State Federation of Women’s Clubs which favored the removal of all obstacles to the spread of information regarding practical methods of Birth Control. The Catholic statement completely embodies traditional opposition to Birth Control. It affords a striking contrast by which we may clarify and justify the ethical necessity for this new instrument of civilization as the most effective basis for practical and scientific morality. “The authorities at Rome have again and again declared that all positive methods of this nature are immoral and forbidden,” states the National Council of Catholic Women. “There is no question of the lawfulness of birth restriction through abstinence from the relations which result in conception. The immorality of Birth Control as it is practised and commonly understood, consists in the evils of the particular method employed. These are all contrary to the moral law because they are unnatural, being a perversion of a natural function. Human faculties are used in such a way as to frustrate the natural end for which these faculties were created. This is always intrinsically wrong—as wrong as lying and blasphemy. No supposed beneficial consequence can make good a practice which is, in itself, immoral....

“The evil results of the practice of Birth Control are numerous. Attention will be called here to only three. The first is the degradation of the marital relation itself, since the husband and wife who indulge in any form of this practice come to have a lower idea of married life. They cannot help coming to regard each other to a great extent as mutual instruments of sensual gratification, rather than as cooperators with the Creating in bringing children into the world. This consideration may be subtle but it undoubtedly represents the facts.

“In the second place, the deliberate restriction of the family through these immoral practices deliberately weakens self-control and the capacity for self-denial, and increases the love of ease and luxury. The best indication of this is that the small family is much more prevalent in the classes that are comfortable and well-to-do than among those whose material advantages are moderate or small. The theory of the advocates of Birth Control is that those parents who are comfortably situated should have a large number of children (SIC!) while the poor should restrict their offspring to a much smaller number. This theory does not work, for the reason that each married couple have their own idea of what constitutes unreasonable hardship in the matter of bearing and rearing children. A large proportion of the parents who are addicted to Birth Control practices are sufficiently provided with worldly goods to be free from apprehension on the economic side; nevertheless, they have small families because they are disinclined to undertake the other burdens involved in bringing up a more numerous family. A practice which tends to produce such exaggerated notions of what constitutes hardship, which leads men and women to cherish such a degree of ease, makes inevitably for inefficiency, a decline in the capacity to endure and to achieve, and for a general social decadence.

“Finally, Birth Control leads sooner or later to a decline in population....” (The case of France is instanced.) But it is essentially the moral question that alarms the Catholic women, for the statement concludes: “The further effect of such proposed legislation will inevitably be a lowering both of public and private morals. What the fathers of this country termed indecent and forbade the mails to carry, will, if such legislation is carried through, be legally decent. The purveyors of sexual license and immorality will have the opportunity to send almost anything they care to write through the mails on the plea that it is sex information. Not only the married but also the unmarried will be thus affected; the ideals of the young contaminated and lowered. The morals of the entire nation will suffer.

“The proper attitude of clear. They should watch and oppose all attempts in state legislatures and in Congress to repeal the laws which now prohibit the dissemination of information concerning Birth Control. Such information will be spread only too rapidly despite existing laws. To repeal these would greatly accelerate this deplorable movement.[1]”

The Catholic position has been stated in an even more extreme form by Archbishop Patrick J. Hayes of the archdiocese of New York. In a “Christmas Pastoral” this dignitary even went to the extent of declaring that “even though some little angels in the flesh, through the physical or mental deformities of their parents, may appear to human eyes hideous, misshapen, a blot on civilized society, we must not lose sight of this Christian thought that under and within such visible malformation, lives an immortal soul to be saved and glorified for all eternity among the blessed in heaven.”[2]

With the type of moral philosophy expressed in this utterance, we need not argue. It is based upon traditional ideas that have had the practical effect of making this world a vale of tears. Fortunately such words carry no weight with those who can bring free and keen as well as noble minds to the consideration of the matter. To them the idealism of such an utterance appears crude and cruel. The menace to civilization of such orthodoxy, if it be orthodoxy, lies in the fact that its powerful exponents may be fore a time successful not merely in influencing the conduct of their adherents but in checking freedom of thought and discussion. To this, with all the vehemence of emphasis at our command, we object. From what Archbishop Hayes believes concerning the future blessedness in Heaven of the souls of those who are born into this world as hideous and misshapen beings he has a right to seek such consolation as may be obtained; but we who are trying to better the conditions of this world believe that a healthy, happy human race is more in keeping with the laws of God, than disease, misery and poverty perpetuating itself generation after generation. Furthermore, while conceding to Catholic or other churchmen full freedom to preach their own doctrines, whether of theology or morals, nevertheless when they attempt to carry these ideas into legislative acts and force their opinions and codes upon the non-Catholics, we consider such action an interference with the principles of democracy and we have a right to protest.

Religious propaganda against Birth Control is crammed with contradiction and fallacy. It refutes itself. Yet it brings the opposing views into vivid contrast. In stating these differences we should make clear that advocates of Birth Control are not seeking to attack the Catholic church. We quarrel with that church, however, when it seeks to assume authority over non-Catholics and to dub their behavior immoral because they do not conform to the dictatorship of Rome. The question of bearing and rearing children we hold is the concern of the mother and the potential mother. If she delegates the responsibility, the ethical education, to an external authority, that is her affair. We object, however, to the State or the Church which appoints itself as arbiter and dictator in this sphere and attempts to force unwilling women into compulsory maternity.

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