|Wesley R. Elsberry
Joined: May 2002
Had they actually read Origin, they likely would be shocked to learn that among Darwin's scientifically based proposals was the elimination of "the negro and Australian peoples," which he considered savage races whose continued survival was hindering the progress of civilization.
Having read the Origin, I'm hardly shocked to discover that even emeritus professor Campolo is making stuff up. Darwin did write a passage about the extirpation of aboriginal people, but IIRC it was in The Descent of Man, and it was an observation and prediction based upon demonstrated behavior, not an endorsement of a particular mode of action. Campolo apparently has never encountered any discussion of the difference between is and ought.
Here is the passage from Descent of Man, Vol. 1, that apparently confused Prof. Campolo:
The great break in the organic chain between man and his nearest allies, which cannot be bridged over by any extinct or living species, has often been advanced as a grave objection to the belief that man is descended from some lower form; but this objection will not appear of much weight to those who, convinced by general reasons, believe in the general principle of evolution. Breaks incessantly occur in all parts of the series, some being wide, sharp and defined, others less so in various degrees; as between the orang and its nearest allies—between the Tarsius and the other Lemuridć—between the elephant and in a more striking manner between the Ornithorhynchus or Echidna, and other mammals. But all these breaks depend merely on the number of related forms which have become extinct. At some future period, not very distant as measured by centuries, the civilised races of man will almost certainly exterminate and replace throughout the world the savage races. At the same time the anthropomorphous apes, as Professor Schaaffhausen has remarked,16 will no doubt be exterminated. The break will then be rendered wider, for it will intervene between man in a more civilised state, as we may hope, than the Caucasian, and some ape as low as a baboon, instead of as at present between the negro or Australian and the gorilla.
Darwin does not endorse the extermination of various peoples, but one would have to be blind not to notice that extirpation was exactly what "civilised" people had been doing, and were in the active process of doing, around the world. Campolo also overlooks Darwin's zinger concerning Caucasian people and how hopefully man would evolve to a "more civilised state".
Campolo also overlooks the record of Darwin as an abolitionist.
From the Beagle diary:
Against such facts how weak are the arguments of those who maintain that slavery is a tolerable evil!
From the Journal of Researches:
As it was growing dark we passed under one of the massive, bare, and steep hills of granite which are so common in this country. This spot is notorious from having been, for a long time, the residence of some runaway slaves, who, by cultivating a little ground near the top, contrived to eke out a subsistence. At length they were discovered, and a party of soldiers being sent, the whole were seized with the exception of one old woman, who, sooner than again be led into slavery, dashed herself to pieces from the summit of the mountain. In a Roman matron this would have been called the noble love of freedom: in a poor negress it is mere brutal obstinacy.
One day I took a canoe, and proceeded up one of the channels to visit it; I found the old town from its situation both sweeter and cleaner than that of Pernambuco. I must here commemorate what happened for the first time during our nearly five years' wandering, namely, having met with a want of politeness: I was refused in a sullen manner at two different houses, and obtained with difficulty from a third, permission to pass through their gardens to an uncultivated hill, for the purpose of viewing the country. I feel glad that this happened in the land of the Brazilians, for I bear them no good will—a land also of slavery, and therefore of moral debasement. A Spaniard would have felt ashamed at the very thought of refusing such a request, or of behaving to a stranger with rudeness.
On the 19th of August we finally left the shores of Brazil. I thank God, I shall never again visit a slave-country. To this day, if I hear a distant scream, it recalls with painful vividness my feelings, when passing a house near Pernambuco, I heard the most pitiable moans, and could not but suspect that some poor slave was being tortured, yet knew that I was as powerless as a child even to remonstrate. I suspected that these moans were from a tortured slave, for I was told that this was the case in another instance. Near Rio de Janeiro I lived opposite to an old lady, who kept screws to crush the fingers of her female slaves. I have staid in a house where a young household mulatto, daily and hourly, was reviled, beaten, and persecuted enough to break the spirit of the lowest animal. I have seen a little boy, six or seven years old, struck thrice with a horse-whip (before I could interfere) on his naked head, for having handed me a glass of water not quite clean; I saw his father tremble at a mere glance from his master's eye. These latter cruelties were witnessed by me in a Spanish colony, in which it has always been said, that slaves are better treated than by the Portuguese, English, or other European nations. I have seen at Rio Janeiro a powerful negro afraid to ward off a blow directed, as he thought, at his face. I was present when a kind-hearted man was on the point of separating for ever the men, women, and little children of a large number of families who had long lived together. I will not even allude to the many heart-sickening atrocities which I authentically heard of;—nor would I have mentioned the above revolting details, had I not met with several people, so blinded by the constitutional gaiety of the negro, as to speak of slavery as a tolerable evil. Such people have generally visited at the houses of the upper classes, where the domestic slaves are usually well treated; and they have not, like myself, lived amongst the lower classes. Such enquirers will ask slaves about their condition; they forget that the slave must indeed be dull, who does not calculate on the chance of his answer reaching his master's ears.
It is argued that self-interest will prevent excessive cruelty; as if self-interest protected our domestic animals, which are far less likely than degraded slaves, to stir up the rage of their savage masters. It is an argument long since protested against with noble feeling, and strikingly exemplified, by the ever illustrious Humboldt. It is often attempted to palliate slavery by comparing the state of slaves with our poorer countrymen: if the misery of our poor be caused not by the laws of nature, but by our institutions, great is our sin; but how this bears on slavery, I cannot see; as well might the use of the thumb-screw be defended in one land, by showing that men in another land suffered from some dreadful disease. Those who look tenderly at the slave-owner, and with a cold heart at the slave, never seem to put themselves into the position of the latter;—what a cheerless prospect, with not even a hope of change! picture to yourself the chance, ever hanging over you, of your wife and your little children—those objects which nature urges even the slave to call his own—being torn from you and sold like beasts to the first bidder! And these deeds are done and palliated by men, who profess to love their neighbours as themselves, who believe in God, and pray that his Will be done on earth! It makes one's blood boil, yet heart tremble, to think that we Englishmen and our American descendants, with their boastful cry of liberty, have been and are so guilty: but it is a consolation to reflect, that we at least have made a greater sacrifice, than ever made by any nation, to expiate our sin.
From the Autobiography:
Fitz-Roy's temper was a most unfortunate one. This was shown not only by passion but by fits of long-continued moroseness against those who had offended him. His temper was usually worst in the early morning, and with his eagle eye he could generally detect something amiss about the ship, and was then unsparing in his blame. The junior officers when they relieved each other in the forenoon used to ask "whether much hot coffee had been served out this morning,—" which meant how was the Captain's temper? He was also somewhat suspicious and occasionally in very low spirits, on one occasion bordering on insanity. He seemed to me often to fail in sound judgment or common sense. He was extremely kind to me, but was a man very difficult to live with on the intimate terms which necessarily followed from our messing by ourselves in the same cabin. We had several quarrels; for when out of temper he was utterly unreasonable. For instance, early in the voyage at Bahia in Brazil he defended and praised slavery, which I abominated, and told me that he had just visited a great slave-owner, who had called up many of his slaves and asked them whether they were happy, and whether they wished to be free, and all answered "No." I then asked him, perhaps with a sneer, whether he thought that the answers of slaves in the presence of their master was worth anything. This made him excessively angry, and he said that as I doubted his word, we could not live any longer together. I thought that I should have been compelled to leave the ship; but as soon as the news spread, which it did quickly, as the captain sent for the first lieutenant to assuage his anger by abusing me, I was deeply gratified by receiving an invitation from all the gun-room officers to mess with them. But after a few hours Fitz-Roy showed his usual magnanimity by sending an officer to me with an apology and a request that I would continue to live with him.
And there are many more references to Darwin's anti-slavery stance in his writings.
"You can't teach an old dogma new tricks." - Dorothy Parker