Not Guilty: A Defence of the Bottom Dog

What a man does depends upon what he is; and what he is depends upon his "breed" and his "experience."

We admit that no two men are quite alike. We should not expect men who are unlike in nature and in knowledge to do like acts. Where the causes are different it is folly to expect identical effects.

Every man is that which his forbears (his ancestors) and his experiences (his environment) have made him. Every man's character is formed partly by "heredity" (breed, or descent) and partly by "environment" (experience, or surroundings). That is to say, his character depends partly upon the nature of his parents, and partly upon the nature of his experience.

He comes into the world just as his ancestors have made him. He did not choose his ancestors; he had nothing to do with the moulding of their natures. Every quality, good or bad, in his own nature, has been handed down to him by his forbears, without knowledge or consent.

How can we blame the new-born or unborn baby for the nature and arrangement of the cells – which are he?

Born into the world as he was made, he is a helpless infant, dependent upon his nurses and his teachers. He did not choose his nurses, nor his teachers; he cannot control their conduct towards him, nor test the truth nor virtue of the lessons he learns from them.

He grows older the nature he inherited from his ancestors is modified, for better or for worse, by the lessons and the treatment given to him by his nurses, his companions, and his teachers.

So, when he becomes a man he is that which his forbears and his fellow creatures have made him.

That is to say, he is the product of his heredity and his environment. He could not be otherwise.

How, then, can it be just to blame him for being that which he must be?

But, it may be objected, a man has power to change, or to conquer, his environment; to train, or to subdue, his original nature.

That depends upon the strength of his original nature (which his ancestors handed down to him) and of his environment – which consists, largely, of the actions of his fellow-creatures.

A man has power to do that which his forbears have made him able to do. He has power to do no more.

He has certain powers given him by his forbears, which may have been developed or repressed by his surroundings. With those powers, as modified by the influences surrounding and outside himself, he may do all that his nature desires and is able to do. Up to the limit of his inherited powers he may do all that his environment (his experiences) have taught or incited him to do.

To speak of a man conquering his environment is the same thing as to speak of a man swimming against a stream. He can swim against the stream if he has strength and skill to overcome the stream. His strength is his heredity: his skill is the result of his environment. If his strength and skill are more than equal to the force of the stream he will conquer his environment; if the stream is too strong for him he will be conquered by his environment.

His acts, in short, depend wholly upon his nature and his environment: neither of which is of his own choosing. Of this I will say more in its place.

A man gets his nature from his forbears, just as certainly as he gets the shape of his nose, the length of his foot, and the colour of his eyes from his forbears.

As we do not blame a man for being born with red or black hair, why should we blame him for being born with strong passions or base desires?

If it is foolish to blame a child for being born with a deformed or weak spine, how can it be reasonable to blame him for being born with a deformed or weak brain?

The nature and quality of his hair and his eyes, of his spine and his brain, of his passions and desires, were all settled for and not by him before he drew the breath of life.

If we blame a man because he has inherited fickleness from an Italian grandfather, or praise him because he has inherited steadfastness from a Dutch grandmother, we are actually praising or blaming him because, before he was born, an Italian married a Hollander.

If we blame a man for inheriting cupidity from an ancestor who was greedy and rapacious, or for inheriting licentious inclinations from an ancestor who was a rake, we are blaming him for failing to be born of better parents.

Briefly, then, heredity makes, and environment modifies, a man's nature. And both these forces are outside the man.

Therefore man becomes that which he is by the action of forces outside himself. Therefore it is unjust to blame a man for being that which he is. Therefore it is unjust to blame him for doing that which he does.

Therefore our human laws, which punish men for their acts, are unjust laws.

Now, before we go fully into the meanings of the words "heredity" and "environment," let us make a short summary of the arguments above put forth.

Since man did not create his own nature, man is not responsible for his own acts.

Therefore all laws, human or divine, which punish man for his acts are unjust laws.

CHAPTER THREE – WHERE DO OUR NATURES COME FROM?

I HOPE the reader will not fight shy of heredity. I trust he will find it quite simple and interesting; and I promise him to use no unfamiliar words, nor to trouble him with difficult and tedious scientific expositions.

I deal with heredity before environment, because it is needful to take them one at a time, and heredity comes first; as birth before schooling.

But we must not fall into the bad habit of thinking of heredity and environment apart from each other, for it is both, and not either of them that make man's character.

It is often said that neither heredity nor environment accounts for a man's conduct. And that is true. But it is true, also, that heredity and environment account for every quality in the human "make-up." A pianist, an artist, or a cricketer is "made as well as born," and so is every man. A good batsman is a good batsman for two reasons: (1) He was born with good sight, steady; nerves, and sound sense, all of which he owes to his ancestors. (2) He has been well taught, or has practised well, and this practice, this endeavour to succeed, he owes to his inherited ambition, and to the precept and example of other men. So if a man plays a fiddle well, or steers a ship well, or devotes his life to charity, the excellence is always due to heredity and environment. For the cricketer would never have been a cricketer, nor the violinist a violinist, had he been born in a country where cricket and violin playing were unknown. And, on the other hand, a man bred amongst cricketers or musicians will never excel in music nor in cricket unless he has what is called "a gift"; and the gift is "heredity."

NOW, WHAT DO WE MEAN BY "HEREDITY"?

Heredity is "descent," or "breed." Heredity, as the word is here used, means those qualities which are handed down from one generation to the next. It means those qualities which a new generation inherits from the generation from whom it descends.

It means all that "is bred in the bone." If a man inherits a Grecian nose, a violent temper, well-knit muscles, a love of excitement, or a good ear for music, from his father or mother, that quality or feature is part of his heredity. It is "bred in him."

Every quality a child possesses at the moment of birth, every quality of body or of mind, is inherited from his parents and their ancestors. And the whole of those qualities – which are the child – are what we call "heredity."

No child brings into the world one single quality of body or mind that has not been handed down to it by its ancestors.

And yet no two children are exactly alike, and no child is exactly like any one of its forbears.

This difference of children from each other and from the parent stock is called "variation."

Hundreds of books and papers have been written about "variation," and to read some of them one might suppose variation to be a very difficult subject. But it is quite simple, and will not give us any trouble at all. Let us see.

WHY WE ARE NOT ALL ALIKE

The cause of variation can be easily understood.

Variation is due to the fact that every child has two parents. If these two parents were exactly alike, and if their ancestors had been all exactly alike, their children would be exactly like each other and like their parents.

But the father and mother are of different families, of different natures, and perhaps of different races. And the ancestors of the father and mother – millions in number – were all different from each other in nature and in descent.

Now, since a child inherits some qualities from its father and some from its mother, it follows that if the father and mother are different from each other, the child must differ from both, and yet resemble both. For he will inherit from the father qualities which the mother has not inherited from her ancestors, and he will inherit from the mother qualities which the father did not inherit from his ancestors. So the child will resemble both parents, without being an exact copy of either. It "varies" from both parents by inheriting from each.

The child of a black and a white parent is what we call a half-caste: he is neither a negro nor a white man. The pup of a bulldog and a terrier is neither a bull-dog nor a terrier; he is a bull-terrier terrier.

But heredity goes farther than that, and variation is more complex than that.

We must not think of a man as inheriting from his father and mother only. He inherits from the parents of both his parents; and from thousands of ancestors before those. He inherits from men and women who died thousands of years before he was born. He inherits from the cave-man, from the tree-man, from the ape-man, from the ape, and from the beast before the ape.

The child in the womb begins as a cell, and develops through the stages of evolution, becoming an embryo worm, fish, quadruped, ape, and, finally, a human baby.