(Reprinted from The Western Socialist, Boston, U.S.A., January-February, 1942)
If ever there was a term whose constant use is rivalled only by an equally constant misuse, that term is Human Nature. Rich man, poor man, beggar man, and politician—all consider themselves qualified, if not expert, to discuss the whys and wherefores of human behaviour. And yet, in spite of its widespread popularity, no other subject, no other field of study is beset by so much ignorance and superstition.
In no other endeavour does man make less progress than in the study of himself and his activity. He has given his life to fathom the mystery of things from murders to the movements of the constellations. With the utmost in perseverance he has solved many of the unknown in physics, chemistry and other sciences. He has solved many of the phenomena relating to his own physical structure. But when it comes to the thinking and behaviour of a human being, he is content to get nowhere fast. In fact, it appears that he enjoys standing still.
The quest for knowledge in any field has always run a gauntlet of persecution against tradition and superstation. However, in what is commonly referred to as the exact or physical branches of science, proofs have become so obvious that the opposition has been forced to retreat. In the study of sociology and human behaviour, organised superstition has yet to be defeated. The inner-man, his “soul,” his responses are considered something intangible and under the influence of a supernatural power. His actions are looked upon as a product of his own independent and free will. The argument is frequently proposed that human nature cannot be analysed and tabulated in a laboratory as are other subjects of study.
It is a current conception and a constant charge that man’s inhumanity to man, his inate qualities of selfishness and greed are the core of all social ills from poverty to wars, from thefts to depressions. The pious are devout in their claim that man’s difficulties are due to his lack of faith and his ungodliness. The intellectuals are equally consistent in maintaining that the masses are not only incapable but also unwilling to lead a better life. The “practical” men insist that a rigid and authoritative leadership is necessary to control the ignorance and stupidity of the mob.
In almost all social codes and doctrines human nature has become the universal scapegoat, the object of contempt of men everywhere. But instead of natural resentment and righteous indignation arising as a result of this, we seem to take delight in the wickedness and frailties of human nature. Indeed we boast of it as a hopeless affliction. The more optimistic and humanitarian of our fellow men insist that, although a better world is possible, human behaviour must necessarily be improved before that glorious status can be achieved.
Human Nature actually represents the last entrenchment of the anti-socialist. Being no longer able to justify or explain the basic contradictions of capitalism, such as poverty in the midst of plenty, overproduction and war and being unable or unwilling to recognise the bankruptcy of present day society, the defenders of the status quo must invariably become apologetic. What better basis for their position than man’s inhumanity to man ? For, looking narrowly at the world about us, what is more glaring than the abundant evidences of selfishness, greed, persecution and cruelty ?
But here is where the socialist is at a tremendous advantage over the most erudite of capitalist theoreticians. Not only is the Marxist a materialist, that is, not only does he look for a material and physical explanation of all phenomena, but he is also a dialectician. In other words, he does not look at people or society, or at anything for that matter, with a static or stationary viewpoint. Rather, because he is scientific, he conducts his investigation with a view to the processes and developments which all things undergo. Nothing in our environment is static. All things from mice to men are in a constant process of flux and change.
Men are not born with patterns of behaviour. They do not inherit vices or virtues. These qualities are a gift from their environment. Ideas, beliefs, characteristics do not originate in the germ plasm. The new-born babe possesses no knack for mechanics and shares no views on world affairs. He is completely ignorant and indifferent to the state of the nation. He is neither Jew nor Christian, Moslem nor Atheist. He is merely a human being equipped with brain, nervous system, sense organs, digestive tract, and a lusty pair of lungs. Above all—he is open-minded.
Once he is subjected to the influences of his environment, he begins to acquire habits, notions, prejudices, and opinions. He is limited by the scope of his experiences. His training in school and church, his home and associations, his reading, his daily adventures are all contributing factors poured into the mould from which a particular personality will be produced. Like all living organism he will be motivated by the basic impulses of the preservation of himself and his species. The manner and means he will employ in this struggle for existence will be determined by the customs and institutions of society.
Those who wish to impose on human behaviour a pattern of constancy are completely ignorant of man’s history. . For the hundreds of thousands of years of Primitive Tribal Society men lived in small but cooperative communities. All things were owned in common. There were no rich and no poor. Women and the aged or infirm were allotted the tasks close to the community, the making of clothes and the preparing of meals. The young and sturdy among the males were devoted to the hunt and the procurement of food. The wisdom of the elders (of both sexes) found their expression in the tribal councils. Privileged classes were non-existant. In times of plenty, all prospered; in times of famine, all suffered. The prizes of the chase were divided according to the needs of the tribesmen. Even to-day, among eskimos who have been able to resist the white man’s bible and whisky, “mine” and “thine” are words foreign to their language.
Without the existence of private property there was no stealing, for who would steal from himself. Crimes against the tribe usually resulted in ostracism, a punishment worse than death to the gregarious tribesmen. Murders by individuals were, according to historians, rare occurrence and almost invariably involved the obtaining of a mate. Of course, human offerings and religious sacrifices are not to be denied. But they were part of the mores and customs of the tribes. Certainly they are no more reproachful than the commercial offerings of the twentieth century. On rare occasions wars were waged when hunting grounds and fertile valleys essential to the tribe’s well-being were involved. But withal, within each primitive tribal entity was a democratic, harmonious communal life that puts to shame the much-vaunted societies of civilisation.
It does not follow, however, that primitive man was imbued with finer qualities than the humans of later years. Nor is the reader to deduce the inference that we should return to tribal life. But the history of primitive people is indisputable proof that man is capable of living a peaceful and harmonious life.
Man’s social nature is no supernatural or mysterious virtue. In order to live men have had to come together and associate in all types and sizes of communities. A child must of necessity be in the company of parents and adults to survive the early stages of living. In the same way people cannot live alone, isolated from their fellow men. Primitive man was in a constant struggle against wind, rain, storm, fire, and wild animals. In order to successfully combat nature he was forced to come together with his fellow beings. In unity there is strength. In strength there is safety and to the tribesman the survival of the individual was part of the safety and well-being of the tribe.
Eric Hanson
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