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Darwin si socialismele | ![]() | ![]() | ![]() |
Polemici |
Scris de Ninel Ganea |
Luni, 01 August 2011 11:04 |
Dar la fel de ignorate au ramas, insa, si conexiunile socialiste ale teoriei evolutioniste, un fapt relativ surprinzator avand in vedere multitudinea acestora. De pilda, Karl Marx a fost de-a dreptul impresionat de “Originea speciilor”, asftel incat a intentionat sa dedice “Capitalul” lui Charles Darwin. I-a scris in acest sens englezului, dar a fost refuzat. Pentru Marx, evolutionismul reprezenta o justificare perfecta oferita de stiintele naturale pentru lupta de clasa ce are loc in istorie. De asemenea, Gheorghi Plehanov, unul din principalii teoreticieni comunisti, considera darwinismul echivalentul precis al dialecticii marxist-hegeliene.
Nu doar comunistii hardcore s-au indragostit la nebunie de teoriile selectiei naturale. Chiar si nume relativ mai frecventabile precum Fabienii (sotii Webb, George Bernard Shaw, etc) au descoperit ca noua filozofie poate reprezenta un instrument extraordinar pentru socialism si imperialism. Ei doreau in primul rand un socialism local, iar apoi consolidarea acestuia prin agresiuni externe. Razboiul reprezinta locul comun de intalnire al teoriilor sociale si al darwinismului, iar multe din marturiile lui Darwin clarifica destul de mult pozitia sa. Un alt evolutionist cu reputatie, Karl Pearson, a expus si el impecabil legatura dintre teorie si conflictul social: “This dependence of progress on the survival of the fitter race, terribly black as it may seem to some of you, gives the struggle for existence its redeeming features; it is the fiery crucible out of which comes the finer metal. When wars cease mankind will no longer progress for there will be nothing to check the fertility of inferior stock, the relentless law of heredity will not be controlled and guided by natural selection (s.n)” Cu alte cuvinte, cum natura nu ii poate elimina pe cei “inferiori” cu suficienta rapiditate, razboiul poate da o mana de ajutor consistenta pentru cauza progresului. Si biograful lui Darwin, Sir Arthur Keith, declara la foarte scurt timp de la terminarea celui de-al doilea razboi mondial ca ii este teama de o perioada de pace indelungata. “Pentru reala sanatate a umanitatii si constructia unor rase superioase” razboiul era cea mai buna solutie, in opinia sa. Cum vedea Sir Arthur Keith lumea dupa o ipotetica lunga perioada de pace? “An orchard that has not known the pruning hook for many an autumn and has rioted in unchecked overgrowth for endless years”. Dar in imaginatia evolutionista exista si alte metode de interventie, mult mai directe, in cazul in care razboiul nu functioneaza la parametrii doriti. De exemplu, Francis Galton nu era satisfacut de viteza la care opera selectia naturala, asa ca dorea “sa descopere si sa dinamizeze schimbarile necesare pentru a adapta circumstantele la rase si rasele la circumstante”. Darwin s-a aratat incantat de inovatiile varului sau: “The very poor and reckless, who are often degraded by vice, almost invariably marry early, whilst the careful and frugal, who are generally otherwise virtuos, marry late in life”. Solutia practica a lui Galton la aceasta problema era un registru cu familii inferioare si superioare, pentru ca in felul acesta statul sa stie pe cine sa incurajeze sa procreeze si pe cine sa previna de la a face asta. Comentariul lui Darwin este memorabil: “Though I see much difficulty, the object seems a grand one; and you have pointed out the sole feasible, yet I fear utopian, plan of procedure in improving the human race (s.n.)” (“More letters of Charles Darwin”) O obiectie ce s-ar putea ridica la cele de mai sus ar fi ca din evolutionism se poate deduce aproape orice, fiecare gasind acolo ce doreste. Totusi, cred ca ceea ce are fundamental in comun darwinsimul cu diversele variatiuni socialiste este negarea radicala a liberului arbitru. “There was another and perhaps more important sense in which Darwinism bore a real affinity to Marxism. What they both celebrated was the internal, necessary rhythm of life, the one the life of nature, the other the life of society. God was powerless to interfere with the natural laws and processes of nature, and by the same token individual men were powerless to interfere with the natural dialectic and course of history. Social Darwinism thus appeared as a vindication of social determinism, more particularly of that form of determinism known as historical materialism (Gertrude Himmelfarb – Victorian Minds)”.
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