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Each right is accompanied by a proportionate responsibility--there is no dinner without its dishwashing. To be sure, you may shift the burden of dishwashing to the maid, and the burden of voting to the "other fellow," but the responsibility is none the less present. Garbage is still garbage, even when thrown into the well, and your responsibilities, shifted to the maid and the other voter, return to plague you in the form of a servant problem and of vicious politics. Men who have a right to choose have also a duty to fulfill, and this right and this duty are inseparable.

The eighteenth century began the discovery of the individual man; the nineteenth century--at least the latter half of it--was responsible for the discovery of the individual woman. Even to-day in many civilized lands, the woman is merely an appendage. Men innumerable write in the hotel register "John Edwards and Wife," yet if the truth were told they should often write "Jane Edwards and John Edwards," and perhaps sometimes "Jane Edwards and husband."

Western civilization, a good unthinking creature, has insisted bravely on the development of the individual man, while largely overlooking the existence of the individual woman; yet the studies of heredity show very clearly that at least as many qualities are inherited from the female as from the male. Nay, further, since the female is less specialized, the distinctive race qualities are inherited from her, rather than from the more specialized male. In short, the Super Man will have a mother as well as a father.

The fact that the average man has as many female as he had male ancestors is very frequently overlooked. Yet it is a fact that inevitably carries with it the imputation, that if his ancestors were thus equally apportioned, he must have inherited his qualities from both sexes. Therefore, in the production of the Super Man, the qualities of the woman are of equal importance with the qualities of the man.

The individual is the goal and Education the means, since Education is the science of individual development. Through Education, we shall enable the individual to live completely. But what is complete life? How shall we compass or define it?

Two laws are laid down as fundamental in nature--the laws of self preservation and of self perpetuation. With the development of society, and social relations, the individual must recognize himself, not as an individual only, but likewise as a unit in a social group. Hence, for him, self preservation and self perpetuation necessarily involve group preservation and group perpetuation. His code of life must therefore formulate itself in this wise--

THE OBJECTS OF ENDEAVOR

{ Eugenics SOCIAL { Social Adjustment Super Race { Education

The individual, for self preservation, demands self expression; for self perpetuation he demands that the standard of his children be higher than his own. As a member of the social group, he looks to Eugenics, Social Adjustment, and Education as the immediate means of raising social standards, and the ultimate means of providing a Super Race.

Such are the abstract ideals--how may they be practically applied? How shall the individual express, through Eugenics, Social Adjustment, and Education his desire for the development of a Super Race?

Do you, sir, enjoy living in the neighborhood of vandals and thieves? Well, hardly. One could not be expected to take so frivolous a view of life, therefore you will in self defense take every possible precaution to suppress vandalism and thievery? Never, my dear sir, never! You must take every possible precaution to reduce the spirit of vandalism and of thievery. The acts are in themselves unconsequential--they are but the product of a diseased mind or an indifferent training. The spirit, here as elsewhere, is all important.

Are you a scientist? Do you admire Pasteur and Herbert Spencer? You are a "practical" man--see what Edison has done for you. As a statesman, you revere Lincoln and Daniel Webster. You cannot, as an artist, overlook the portraits of Rembrandt or the water scenes of Ruysdael. You must agree with me that these and a thousand others that I might mention--men called geniuses by their contemporaries or their descendants--have contributed untold worth to the society of which they were a part. They chose rightly. They are looked upon, and justly, as the salt of the earth. You admit the value of geniuses, in civilization, and you would, of course, do anything to increase their number? Then, let me say to you that the first thing for you to decide is that your own children shall be neither vandals nor thieves. The second thing for you to decide is that they shall, in so far as you are able to determine the matter, possess all of your good qualities, coupled with the good qualities which you lack, supplied by an able mate. In short, you must choose your life partner with a view to the elimination of anti-social tendencies, on the one hand, and on the other to the development of the qualities which distinguish the Super Man.

How obvious is this statement, yet how haphazard has been the production of greatness. Only once in a generation does a man, in his choice of a wife, follow the example of John Newcomb. In a truly scientific spirit he enumerated on paper the qualities which he possessed; placed opposite them the qualities in which he was lacking; and then set out to find the woman who should supply his deficiencies. When he had located his future helpmeet, playing hymn tunes on an organ in a little red school house, and upon further acquaintance, had assured himself that she really possessed the needed qualities, he married her, with the determination that their first child should be a great mathematician. Their first child was Simon Newcomb, one of the leading astronomers of the nineteenth century.

John Newcomb was a village school master, and his wife a village maiden, but in their choice they combined two sets of qualities which would inevitably produce a Super Man. John Newcomb was a pioneer eugenist. He chose a mate with the thought of the future foremost in his mind.

Too often, however, the men of parts follow the example of the brilliant professor who married a "social butterfly." "Why in the world did you do it?" asked an old friend. "Oh, well," answered the professor, "I felt that I had brains enough for both."

True, professor, but according to the Mendelian law of heredity, those brains of yours will be halved in each of your children, and quartered in each of your grandchildren. Why should not the future be at least as brilliant as your own generation?

Human marriage is ordinarily a hit or miss affair. Men and women, inspired by the loftiest motives, and animated in most matters by supreme good sense, not infrequently grope blindly toward matrimony; often marry uncongenially; and finally bring disgrace upon their own heads, and misery upon their families. Stevenson, with such marriages in mind, writes to the average prospective bridegroom--

"What! you have had one life to manage, and have failed so strangely, and now can see nothing wiser than to conjoin with it the management of some one else's? Because you have been unfaithful in a very little, you propose yourself to be a ruler over ten cities. You are no longer content to be your own enemy; you must be your wife's also. God made you, but you marry yourself; no one is responsible but you. You have eternally missed your way in life, with consequences that you still deplore, and yet you masterfully seize your wife's hand, and blindfold, drag her after you to ruin. And it is your wife, you observe, whom you select. She, whose happiness you most desire, you choose to be your victim. You would earnestly warn her from a tottering bridge or bad investment. If she were to marry some one else, how you would tremble for her fate! If she were only your sister and you thought half as much of her, how doubtfully would you entrust her future to a man no better than yourself!"

Here, then, lies the path of eugenic activity for the individual--clear, straight, unmistakable. In the first place, he must never transmit to the future any defect. If he has a transmissible defect, he must have no offspring. This seems but reasonable--an obligation to bring no unnecessary misery into a world where so much already exists. But the individual--free to choose--must go one step further, and in his selection, must seek a mate with the qualities which are complementary to his own.

Looked at from the standpoint of society, there is no single choice which compares in importance to the choice of a mate; for on that choice depend the qualities which this generation will transmit to the next, and from which the next generation must create its follower. Furthermore, there is no choice which, in modern society, is more completely individual--more freed from social interference, than the choice of a life mate. The man in choosing his life partner, chooses the future. Civilization hangs expectant on his decision. The Super Race, dim and indistinct, may be made a living reality by a eugenic choice in the present--a choice for which each man and woman who marries is in part responsible. With the advance of woman's emancipation, with the increasing range of her activity, comes an ever increasing opportunity to exercise such a choice. She, as well as the man, may now assist in the determination of the future. She as well as the man may now be held accountable for the non-appearance of the Super Race.

Does the burden of Eugenic Choice rest heavily upon the shoulders of the individual? Does he hesitate to assume the responsibility of the future race? The burden of shaping Social Adjustments is no less onerous.

Briefly, then, what changes may the individual make in institutions to develop the qualities of the Super Man? The social institutions with which the average man comes into the most intimate contact are:

The home as an institution must provide for the Super Man enough food, clothing and shelter to guarantee him a good physique; enough training in co?peration and mutual helpfulness to give him the vision of a Super Race; and a supply of enthusiasm sufficient to enable him to work with increasing energy for the fulfillment of those things in which he believes. In order that the home may supply these things, it must have an income sufficient to provide all of the necessaries and some of the comforts of life. It must further be dominated by a spirit of sympathetic democracy.

While the present system of wealth distribution is so grotesquely unscientific that men are forced to rear families on incomes that will not provide the necessaries, to say nothing of the comforts, of life, no true home can be established nor can a Super Race be produced. If the child is an asset to the state, the state should support the child, guaranteeing to it an income sufficient to provide for its material welfare.

Why prate of home virtue? Why discourse learnedly on the possibilities of a developed manhood to a father earning nine dollars a week? If you can guarantee such a man an income of three dollars a week for each child, in addition to the nine dollars for his wife and himself, you may well air your views regarding a Super Race; but until your lowest income is high enough to guarantee the necessaries of life to a family of five; or until the state guarantees an income to each child in its early life, "You may as well go stand upon the beach and bid the main flood bate his usual height," as to demand that a man, working for starvation wages, provide a home in which Super Men can be reared.

When income has been provided; when there is food for every mouth, warm clothing for every back, enough fuel for winter, and a few pennies each week for recreation, then indeed you may begin to speak in terms of social improvement. Then, and then only, you may tell the father and the mother that upon their efforts during the first seven years of their children's lives depends the attitude which those children will assume when they go out into the world; that the home in which tyranny is unknown, in which the family rules the family, will produce the noblest citizens for the noblest state; that the home is still the most fundamental institution in civilization, the conservator of our ideals, and visions of the better things that are to come in the future--these things you may say, emphasizing the fact, that without a well rounded home-training in youth, even the noblest talents cannot come to their full fruition.

The school is a specialized form of home. In early days, when life was simple, and specialization was unknown, education was given almost wholly in the home; but with the growth of specialized tasks, the home could no longer fulfill its function as educator and the school was introduced. Education, whether given in the home or in the school, has as its object a complete life. The purpose of education is to enable the pupil to live completely--to be a rounded being, in whatever station he may be called upon to fill.

Would you mold the school to fit the needs of the children? Then, the system of education must be so shaped that children are prepared to live their lives completely. They must understand themselves. "Know thyself" is a command worthy of their attention. The child's body, in the period of change from childhood to adulthood, is an organism of the most delicate nature, barely reaching adjustment under the most auspicious conditions, and more than frequently failing signally from a lack of knowledge, or from the absence of sympathetic understanding. The child--the father of the man--must be taught to appreciate the human machine of which he is given charge. It is in the school, with its corps of specialists, that this work can be most effectively done.

Then, one by one, the school may take up and foster the qualities of the Super Man. Physique must come first. It is blatant mockery to speak of educating minds that dwell in anaemic bodies. Every boy and girl has a right to a strong, well knit frame, and the school must teach the best methods of securing it. Mental grasp--the power to see and judge a situation or combination of facts, may also come through the school. In fact, the school course, as at present organized, aims to secure that and little else. As the science of education advances, the same material which now comprises the entire course will be taught in less time and in wiser ways, so that the child shall be free to learn some of those other things so important to his soul's welfare. Aggressiveness and concentration are methods rather than ends, and can be made a part of every game, every competition, and every study, so that the child absorbs them as he absorbs the atmosphere, without knowing that they become a part of his being. Whether the school can instill sympathy and inspire vision is a question that the future alone must decide. Both may be given by individual teachers, and both may be possible to the school, though, if the home is doing its work, these things will come more effectively there than through the school. Most or all of the essential qualities of the Super Man can and will come through a well organized and properly directed educational system.

The government--providing the machinery of state administration, furnishing the school, the playground, and the library; affording an opportunity for the exercise of citizenship and the expression of those advancing ideas which must gradually remold the social institutions of each age in response to the demands of the new generation--affords one of the most potent forces for the development of the Super Man.

The school is the big home; the government is the big school. The child leaves the home, and enters the school; leaves the school and enters the state. In the home he is acted upon; in the school he, himself, begins to act; but in the government he is the sole actor--he is the state. A home must be higher than the children; the school must be more advanced than the pupils; but the state reflects exactly the character of its citizens. It is in the state that the Super Man, crystallizing his convictions and beliefs into the form of legislative enactments, must prepare the way for the Super Race.

The Super Race is the produce of heredity, of social environment, and of individual development. Heredity supplies the raw material--the individual human being, while education and social environment, operating upon this raw stuff, determine the course of its development. Steel is not made from bee's wax, nor is the Super Man created out of a defective heredity. In like manner, since those who are in Rome do as the Romans do, the raw material, no matter what its quality, is shaped by its surroundings. The old saying "as the twig is bent, the tree's inclined," should be modified in this one particular--the force which bends the twig must continue in the tree, else the latter will turn and grow toward the sky.

The stock of the Super Man will be secured by the mating of persons possessing the Super-Race qualities; yet, reared in an unfavorable environment, these qualities cannot produce the highest result.

Neither biologic nor social forces are alone adequate to develop the Super Race. Physique, mental capacity, aggressiveness, concentration, sympathy and vision are the products of heredity, social environment and training. The system of human mating must be perfected and the status of social institutions must be raised in order that the individuals produced in each generation may attain an additional increment of the qualities which will, in the end, produce the Super Race.

THE AMERICAN OPPORTUNITY

Here, in brief compass, are laid down the general principles upon which a nation must rely for the raising of its standard of human excellence. In general, we are convinced that the Super Race is possible. Specifically--and here is the next point--there are more possibilities for the development of the Super Race in the United States to-day than there have been in any nation of the past; or than there are in any nation of the present. The Super Race is America's distinctive opportunity.

The factors which may play so significant a part in establishing a Super Race in the United States are here set down in an order which permits of sequential treatment--

Natural resources are an indispensable element in national progress. A congenial climate is a pre-requisite to social development. No permanently successful civilization can be erected on the shores of Hudson Bay, or in the torrid heat of the Amazon Valley. The temperate zones, with their variable climate, and their wide range of vegetable products, seem to provide the foundation for the successful civilizations of the immediate future. No less necessary to civilization are harbors for the maintenance of commerce; and an abundance of minerals, the sinews of industry; and most important of all, fertile agricultural land.

In its possession of these natural resources, the United States is unexcelled. Its climate, while generally temperate, varies sufficiently to give an excellent range of products; harbors and rivers are abundant; forests and minerals are scattered everywhere; and the agricultural land, rich and well watered, is as extensive and as potentially productive as any equivalent area in the world. So far as natural resources provide a basis for a Super Race, the United States occupies a position of almost unique prominence.

Thus the raw materials of nation building--the natural resources and the racial qualities, are possessed by the United States in generous abundance. Has our use of them tended toward the development of the Super Race?

Leisure is an opportunity for the pursuit of a congenial avocation. It must be carefully differentiated from the idleness with which it is so often considered synonymous. Satan still finds mischief for idle hands. The man who idles in leisure time is as likely now as ever in the past to find himself breaking several of the commandments. Leisure merely provides an opportunity for free choice. Unwisely used, it leads to individual dissipation and social degeneracy. Wisely employed, it is a most important means for the promotion of social progress.

Most of the great things of the world have been done in leisure time. A poet cannot create, nor can a mechanic devise, if he is forced during twelve hours each day to struggle for the bare necessities of life. A study of the lives of those who have made notable achievements in art, science, literature, and diplomacy shows that they were free, for the most part, from the bread and butter struggle. They had estates, they were the recipients of pensions, but they did not submit to the soul-destroying monotony of repeating the same task endlessly through the long reaches of a twelve hour day.

Primitive society demands the service of even its immature members. Children are adults before their childhood is well begun. Civilization, recognizing the possibility of self preservation through lengthened youth, has said to the child "Play."

Long youth means long life. Play time--leisure--for the youth is the bone and sinew of a high standard maturity. Leisure in youth for play, leisure in mature life for reflection and creation--these are two of the most precious gifts of civilization to social progress.

The United States has led the nations in providing opportunity for leisure time. Labor saving devices have been brought to a higher perfection there than in any other part of the world. Nowhere are children kept longer from assuming the responsibilities of adult life; in few countries is the workday shorter for adults.

Probably no other people in the world can supply themselves with the necessaries of life in so short a working time as can the inhabitants of the United States. If every able bodied adult engaged for five hours each day in gainful activity, enough economic goods could be created to provide all the necessaries and many of the comforts of life. The leisure obtained through American industry, if rightly directed, may provide for every child born a thorough education--an ample opportunity to express the qualities which are latent in him--and a thorough preparation for life.

The emancipation of women is another force which may be directed toward the improvement of race qualities. Women bear the race in their bodies; at least half of the qualities of the offspring are inherited from them; as mothers, they educate the children during the first six years of their lives, and then, as school teachers and mothers they play the leading part in education until the children reach the age of twelve or fourteen. The youth of the race is in women's keeping. They shape the child clay. The twig is bent, the tree is inclined by women's hands.

The emancipation of woman means her individualization. Both in primitive custom and in early law her individuality is merged in that of the man. "Wives," wrote Paul, "be obedient unto your husbands, for this is the law." Mohammedan women wear veils that they may not be seen; Chinese women bind their feet that they may not escape; the women of continental Europe spend their lives in ministering to the comfort of their liege lords. They are dependent--almost abject. From such a sowing, what must be the reaping? Into the hands of these subject creatures, men have committed the training of their sons.

Can a corrupt tree bring forth good fruit? If women are inferior to men, can they be worthy to train their future superiors--their sons? If they are of a lower mentality than men, how is it that, in the school as well as in the home, men have given into their hands the power to shape the destinies of the race?

Would you have your sons trained by a free man or by a slave? Do noble civic ideals flow from a citizen of a free commonwealth, or from the subjects of a despot? Only the woman who is a human being, with power and freedom to choose, may teach the son of a free man. Emancipation has given to women the power of choice.

The women of America have been partially emancipated. In some states, they may vote, sue for divorce, collect their own wages, hold property, and transact business. Everywhere they are filling the high schools and colleges; participating in industry and entering the professions. American women are independent beings--distinctive units in a great organic society.

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