Social Darwinism, also referred to as social Spencerism, is a body of pseudoscientific theories and societal practices that claim to apply biological concepts of evolution and "survival of the fittest" to the social realm, especially in regard to issues involving social class, economics, and politics. Despite erroneously bearing Charles Darwin's name, it is chiefly associated with Herbert Spencer, the main developer and leading exponent of what came to be known as "social Darwinist" ideas, whose theories of evolution were neo-Lamarckian and both predated and contradicted Darwin's. Proponents of social Darwinism believe that the strong should see their wealth and power increase, while the weak should see their wealth and power decrease. Social Darwinist definitions of the strong and the weak vary, and differ on the precise mechanisms that reward strength and punish weakness. Many such views stress competition between individuals in laissez-faire capitalism, while others, emphasizing struggle between national or racial groups, support eugenics, racism, imperialism and/or fascism.Leonard, Thomas C. (2009) "Origins of the Myth of Social Darwinism: The Ambiguous Legacy of Richard Hofstadter's Social Darwinism in American Thought", Journal of Economic Behavior & Organization 71, pp. 37–51. Today, scientists generally consider social Darwinism to be discredited as a theoretical framework, but it persists within popular culture.
Scholars debate the extent to which the various social Darwinist ideologies reflect Darwin's own views on human social and economic issues. References to social Darwinism since have usually been pejorative. Some groups, including creationists such as William Jennings Bryan, argued social Darwinism is a logical consequence of Darwinism. Academics such as Steven Pinker have argued this is a fallacy of appeal to nature. While some scholars recognize historical links between the popularisation of Darwin's theory and forms of social Darwinism, they generally maintain that social Darwinism is not a necessary consequence of the principles of biological evolution. Other historians of biology reject the link between Darwinism and social Darwinism on the grounds that Spencer's ideas about evolution deviated from and conflicted with Darwin's.
Social Darwinism declined in popularity following World War I, and its purportedly scientific claims were largely discredited by the end of World War II—partially due to its association with Nazism and due to a growing scientific consensus that eugenics and scientific racism were unfounded.
Origin of the term The term Darwinism was coined by Thomas Henry Huxley in his March 1861 review of On the Origin of Species. By the 1870s, it was used to describe a range of concepts of evolution or development, without any specific commitment to Charles Darwin's theory of natural selection.
The phrase social Darwinism first appeared in Joseph Fisher's 1877 article on The History of Landholding in Ireland, which was published in the Transactions of the Royal Historical Society. Fisher was commenting on how a system for borrowing livestock called "tenure" had led to the false impression that the early Irish had already evolved or developed land tenure;
Despite the fact that social Darwinism bears Charles Darwin's name, it is primarily linked today with others, notably Herbert Spencer, Thomas Malthus, and Francis Galton, the founder of eugenics. In fact, Spencer was not described as a social Darwinist until the 1930s, long after his death. The term "social Darwinism" first appeared in Europe in 1879, and journalist Émile Gautier had coined the term with reference to a health conference in Berlin 1877., as quoted in the Oxford English Dictionary Around 1900, it was used by sociologists, some of whom opposed the concept. The American historian Richard Hofstadter popularized the term in the United States in 1944. He used it in the ideological war effort against fascism to denote a reactionary creed that promoted competitive strife, racism, and chauvinism. Hofstadter later also recognized (what he saw as) the influence of Darwinist and other evolutionary ideas upon those with collectivist views, enough to devise a term for the phenomenon, Darwinist collectivism. Before Hofstadter's work, the use of the term "social Darwinism" in English academic journals was quite rare. In fact,
Usage Social Darwinism has many definitions, not all of which are compatible with one another. As such, social Darwinism has been criticized for being an inconsistent philosophy, which does not lead to any clear political conclusions. For example, The Concise Oxford Dictionary of Politics states:Part of the difficulty in establishing sensible and consistent usage is that commitment to the biology of natural selection and to 'survival of the fittest' entailed nothing uniform either for sociological method or for political doctrine. A 'social Darwinist' could just as well be a defender of laissez-faire as a defender of state socialism, just as much an imperialist as a domestic eugenist.
The term social Darwinism has rarely been used by advocates of the supposed ideologies or ideas; instead it has almost always been used pejoratively by its opponents. The term draws upon the common meaning of Darwinism, which includes a range of evolutionary views, but in the late 19th century was applied more specifically to natural selection as first advanced by Darwin to explain speciation in populations of organisms. The process includes competition between individuals for limited resources, popularly but inaccurately described by the phrase "survival of the fittest", a term coined by sociologist Herbert Spencer. Spencer published his Lamarckian evolutionary ideas about society before Darwin first published his hypothesis in 1859, and Spencer and Darwin promoted their own conceptions of moral values. Spencer supported laissez-faire capitalism on the basis of his Lamarckian belief that struggle for survival spurred self-improvement which could be inherited.
Creationists have often maintained that social Darwinism—leading to policies designed to reward the most competitive—is a logical consequence of "Darwinism" (the theory of natural selection in biology).Paul, Diane B. in Biologists and historians have stated that this is a fallacy of appeal to nature and should not be taken to imply that this phenomenon ought to be used as a moral guide in human society. While there are historical links between the popularization of Darwin's theory and forms of social Darwinism, most scholars agree that social Darwinism is not a necessary consequence of the principles of biological evolution.
Darwin's writings have passages that can be interpreted as opposing aggressive individualism, while other passages appear to promote it. Darwin's early evolutionary views and his opposition to slavery ran counter to many of the claims that social Darwinists would eventually make about the mental capabilities of the poor and indigenous peoples in the European colonies. After publication of On the Origin of Species in 1859, one strand of Darwin's followers argued natural selection ceased to have any noticeable effect on humans once organised societies had been formed. However, some scholars argue Darwin's view gradually changed and came to incorporate views from other theorists such as Spencer.
While the term has been applied to the claim that Darwin's theory of evolution by natural selection can be used to understand the social endurance of a nation or country, social Darwinism commonly refers to ideas that predate Darwin's publication of On the Origin of Species. Others whose ideas are given the label include the 18th-century clergyman Thomas Malthus, and Darwin's cousin Francis Galton who founded eugenics towards the end of the 19th century.
The massive expansion in Western colonialism during the New Imperialism era fitted in with the broader notion of social Darwinism used from the 1870s onwards to account for the phenomenon of "the Anglo-Saxon and Latin overflowing his boundaries", as phrased by the late-Victorian sociologist Benjamin Kidd in Social Evolution, published in 1894.Benjamin Kidd, Social Evolution, Kessinger Publishing, LLC, 2007, 400 pages, , p. 47. The concept also proved useful to justify what was seen by some as the inevitable "disappearance" of "the weaker races... before the stronger" not so much "through the effects of... our vices upon them" as "what may be called the virtues of our civilisation." Winston Churchill, a political proponent of eugenics, maintained that if fewer "feebleminded" individuals were born, less crime would take place.King, D. (1999). In the name of liberalism: illiberal social policy in Britain and the United States (Oxford: Oxford University Press).
Proponents
Herbert Spencer's ideas, like those of evolutionary progressivism, stemmed from his reading of Thomas Malthus, and his later theories were influenced by those of Darwin. However, Spencer's major work, Progress: Its Law and Cause (1857), was released two years before the publication of Darwin's On the Origin of Species, and First Principles was printed in 1860.
In The Social Organism (1860), Spencer compares society to a living organism and argues that, just as biological organisms evolve through natural selection, society evolves and increases in complexity through analogous processes.Spencer, Herbert. 1860. 'The Social Organism', originally published in The Westminster Review. Reprinted in Spencer's (1892) Essays: Scientific, Political and Speculative. London and New York.
In many ways, Spencer's theory of cosmic evolution has much more in common with the works of Lamarck and Auguste Comte's positivism than with Darwin's.
Jeff Riggenbach argues that Spencer's view was that culture and education made a sort of Lamarckism possible and notes that Herbert Spencer was a proponent of private charity. However, the legacy of his social Darwinism was less than charitable.
Spencer's work also served to renew interest in the work of Malthus. While Malthus's work does not itself qualify as social Darwinism, his 1798 work An Essay on the Principle of Population, was incredibly popular and widely read by social Darwinists. In that book, for example, the author argued that as an increasing population would normally outgrow its food supply, this would result in the starvation of the weakest and a Malthusian catastrophe.
According to Michael Ruse, Darwin read Malthus' famous Essay on a Principle of Population in 1838, four years after Malthus' death. Malthus himself anticipated the social Darwinists in suggesting that charity could exacerbate social problems.
Another of these social interpretations of Darwin's biological views, later known as eugenics, was put forth by Darwin's cousin, Francis Galton, in 1865 and 1869. Galton argued that just as physical traits were clearly inherited among generations of people, the same could be said for mental qualities (genius and talent). Galton argued that social morals needed to change so that heredity was a conscious decision, to avoid both the over-breeding by less fit members of society and the under-breeding of the more fit ones.
In Galton's view, social institutions such as welfare and insane asylums were allowing inferior humans to survive and reproduce at levels faster than the more "superior" humans in respectable society, and if corrections were not soon taken, society would be awash with "inferiors". Darwin read his cousin's work with interest, and devoted sections of Descent of Man to discussion of Galton's theories. Neither Galton nor Darwin, though, advocated any eugenic policies restricting reproduction, due to their Whiggish distrust of government.