Brave new world, p.9
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       Brave New World, p.9

           Aldous Huxley
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  From the heightened suggestibility associated with light sleep and hypnosis let us pass to the normal suggestibility of those who are awake--or at least who think they are awake. (In fact, as the Buddhists insist, most of us are half asleep all the time and go through life as somnambulists obeying somebody else's suggestions. Enlightenment is total awakeness. The word "Buddha" can be translated as "The Wake.")

  Genetically, every human being is unique and in many ways unlike every other human being. The range of individual variation from the statistical norm is amazingly wide. And the statistical norm, let us remember, is useful only in actuarial calculations, not in real life. In real life there is no such person as the average man. There are only particular men, women and children, each with his or her inborn idiosyncrasies of mind and body, and all trying (or being compelled) to squeeze their biological diversities into the uniformity of some cultural mold.

  Suggestibility is one of the qualities that vary significantly from individual to individual. Environmental factors certainly play their part in making one person more responsive to suggestion than another; but there are also, no less certainly, constitutional differences in the suggestibility of individuals. Extreme resistance to suggestion is rather rare. Fortunately so. For if everyone were as unsuggestible as some people are, social life would be impossible. Societies can function with a reasonable degree of efficiency because, in varying degrees, most people are fairly suggestible. Extreme suggestibility is probably about as rare as extreme unsuggestibility. And this also is fortunate. For if most people were as responsive to outside suggestions as the men and women at the extreme limits of suggestibility, free, rational choice would become, for the majority of the electorate, virtually impossible, and democratic institutions could not survive, or even come into existence.

  A few years ago, at the Massachusetts General Hospital, a group of researchers carried out a most illuminating experiment on the pain-relieving effects of placebos. (A placebo is anything which the patient believes to be an active drug, but which in fact is pharmacologically inactive.) In this experiment the subjects were one hundred and sixty-two patients who had just come out of surgery and were all in considerable pain. Whenever a patient asked for medication to relieve pain, he or she was given an injection, either of morphine or of distilled water. All the patients received some injections of morphine and some of the placebo. About 30 percent of the patients never obtained relief from the placebo. On the other hand 14 per cent obtained relief after every injection of distilled water. The remaining 55 per cent of the group were relieved by the placebo on some occasions, but not on others.

  In what respects did the suggestible reactors differ from the unsuggestible non-reactors? Careful study and testing revealed that neither age nor sex was a significant factor. Men reacted to placebo as frequently as did women, and young people as often as old ones. Nor did intelligence, as measured by the standard tests, seem to be important. The average IQ of the two groups was about the same. It was above all in temperament, in the way they felt about themselves and other people that the members of the two groups were significantly different. The reactors were more co-operative than the non-reactors, less critical and suspicious. They gave the nurses no trouble and thought that the care they were receiving in the hospital was simply "wonderful." But though less unfriendly toward others than the non-reactors, the reactors were generally much more anxious about themselves. Under stress, this anxiety tended to translate itself into various psychosomatic symptoms, such as stomach upsets, diarrhea and headaches. In spite of or because of their anxiety, most of the reactors were more uninhibited in the display of emotion than were the non-reactors, and more voluble. They were also much more religious, much more active in the affairs of their church and much more preoccupied, on a subconscious level, with their pelvic and abdominal organs.

  It is interesting to compare these figures for reaction to placebos with the estimates made, in their own special field, by writers on hypnosis. About a fifth of the population, they tell us, can be hypnotized very easily. Another fifth cannot be hypnotized at all, or can be hypnotized only when drugs or fatigue have lowered psychological resistance. The remaining three-fifths can be hypnotized somewhat less easily than the first group, but considerably more easily than the second. A manufacturer of hypnopaedic records has told me that about 20 per cent of his customers are enthusiastic and report striking results in a very short time. At the other end of the spectrum of suggestibility there is an 8 per cent minority that regularly asks for its money back. Between these two extremes are the people who fail to get quick results, but are suggestible enough to be affected in the long run. If they listen perseveringly to the appropriate hypnopaedic instructions they will end by getting what they want--self-confidence or sexual harmony, less weight or more money.

  The ideals of democracy and freedom confront the brute fact of human suggestibility. One-fifth of every electorate can be hypnotized almost in the twinkling of an eye, one-seventh can be relieved of pain by injections of water, one-quarter will respond promptly and enthusiastically to hypnopaedia. And to these all too co-operative minorities must be added the slow-starting majorities, whose less extreme suggestibility can be effectually exploited by anyone who knows his business and is prepared to take the necessary time and trouble.

  Is individual freedom compatible with a high degree of individual suggestibility? Can democratic institutions survive the subversion from within of skilled mind-manipulators trained in the science and art of exploiting the suggestibility both of individuals and of crowds? To what extent can the inborn tendency to be too suggestible for one's own good or the good of a democratic society be neutralized by education? How far can the exploitation of inordinate suggestibility by businessmen and ecclesiastics, by politicians in and out of power, be controlled by law? Explicitly or implicitly, the first two questions have been discussed in earlier articles. In what follows I shall consider the problems of prevention and cure.


  Education for Freedom

  Education for freedom must begin by stating facts and enunciating values, and must go on to develop appropriate techniques for realizing the values and for combating those who, for whatever reason, choose to ignore the facts or deny the values.

  In an earlier chapter I have discussed the Social Ethic, in terms of which the evils resulting from over-organization and over-population are justified and made to seem good. Is such a system of values consonant with what we know about human physique and temperament? The Social Ethic assumes that nurture is all-important in determining human behavior and that nature--the psychophysical equipment with which individuals are born--is a negligible factor. But is this true? Is it true that human beings are nothing but the products of their social environment? And if it is not true, what justification can there be for maintaining that the individual is less important than the group of which he is a member?

  All the available evidence points to the conclusion that in the life of individuals and societies heredity is no less significant than culture. Every individual is biologically unique and unlike all other individuals. Freedom is therefore a great good, tolerance a great virtue and regimentation a great misfortune. For practical or theoretical reasons, dictators, organization men and certain scientists are anxious to reduce the maddening diversity of men's natures to some kind of manageable uniformity. In the first flush of his Behavioristic fervor, J. B. Watson roundly declared that he could find "no support for hereditary patterns of behavior, nor for special abilities (musical, art, etc.) which are supposed to run in families." And even today we find a distinguished psychologist, Professor B. F. Skinner of Harvard, insisting that, "as scientific explanation becomes more and more comprehensive, the contribution which may be claimed by the individual himself appears to approach zero. Man's vaunted creative powers, his achievements in art, science and morals, his capacity to choose and our right to hold him responsible for the consequences of his choice--none of these is conspicuo
us in the new scientific self-portrait." In a word, Shakespeare's plays were not written by Shakespeare, not even by Bacon or the Earl of Oxford; they were written by Elizabethan England.

  More than sixty years ago William James wrote an essay on "Great Men and Their Environment," in which he set out to defend the outstanding individual against the assaults of Herbert Spencer. Spencer had proclaimed that "Science" (that wonderfully convenient personification of the opinions, at a given date, of Professors X, Y, and Z) had completely abolished the Great Man. "The great man," he had written, "must be classed with all other phenomena in the society that gave him birth, as a product of its antecedents." The great man may be (or seem to be) "the proximate initiator of changes.... But if there is to be anything like a real explanation of these changes, it must be sought in that aggregate of conditions out of which both he and they have arisen." This is one of those empty profundities to which no operational meaning can possibly be attached. What our philosopher is saying is that we must know everything before we can fully understand anything. No doubt. But in fact we shall never know everything. We must therefore be content with partial understanding and proximate causes--including the influence of great men. "If anything is humanly certain," writes William James, "it is that the great man's society, properly so called, does not make him before he can remake it. Physiological forces, with which the social, political, geographical and to a great extent anthropological conditions have just as much and just as little to do as the crater of Vesuvius has to do with the flickering of this gas by which I write, are what make him. Can it be that Mr. Spencer holds the convergence of sociological pressures to have so impinged upon Stratford-upon-Avon about the twenty-sixth of April, 1564, that a W. Shakespeare, with all his mental peculiarities, had to be born there? ... And does he mean to say that if the aforesaid W. Shakespeare had died of cholera infantum, another mother at Stratford-upon-Avon would need have engendered a duplicate copy of him, to restore the sociologic equilibrium?"

  Professor Skinner is an experimental psychologist, and his treatise on "Science and Human Behavior" is solidly based upon facts. But unfortunately the facts belong to so limited a class that when at last he ventures upon a generalization, his conclusions are as sweepingly unrealistic as those of the Victorian theorizer. Inevitably so; for Professor Skinner's indifference to what James calls the "physiological forces" is almost as complete as Herbert Spencer's. The genetic factors determining human behavior are dismissed by him in less than a page. There is no reference in his book to the findings of constitutional medicine, nor any hint of that constitutional psychology, in terms of which (and in terms of which alone, so far as I can judge) it might be possible to write a complete and realistic biography of an individual in relation to the relevant facts of his existence--his body, his temperament, his intellectual endowments, his immediate environment from moment to moment, his time, place and culture. A science of human behavior is like a science of motion in the abstract--necessary, but, by itself, wholly inadequate to the facts. Consider a dragonfly, a rocket and a breaking wave. All three of them illustrate the same fundamental laws of motion; but they illustrate these laws in different ways, and the differences are at least as important as the identities. By itself, a study of motion can tell us almost nothing about that which, in any given instance, is being moved. Similarly a study of behavior can, by itself, tell us almost nothing about the individual mind-body that, in any particular instance, is exhibiting the behavior. But to us who are mind-bodies, a knowledge of mind-bodies is of paramount importance. Moreover, we know by observation and experience that the differences between individual mind-bodies are enormously great, and that some mind-bodies can and do profoundly affect their social environment. On this last point Mr. Bertrand Russell is in full agreement with William James--and with practically everyone, I would add, except the proponents of Spencerian or Behavioristic scientism. In Russell's view the causes of historical change are of three kinds--economic change, political theory and important individuals. "I do not believe," says Mr. Russell, "that any of these can be ignored, or wholly explained away as the effect of causes of another kind." Thus, if Bismarck and Lenin had died in infancy, our world would be very different from what, thanks in part to Bismarck and Lenin, it now is. "History is not yet a science, and can only be made to seem scientific by falsifications and omissions." In real life, life as it is lived from day to day, the individual can never be explained away. It is only in theory that his contributions appear to approach zero; in practice they are all-important. When a piece of work gets done in the world, who actually does it? Whose eyes and ears do the perceiving, whose cortex does the thinking, who has the feelings that motivate, the will that overcomes obstacles? Certainly not the social environment; for a group is not an organism, but only a blind unconscious organization. Everything that is done within a society is done by individuals. These individuals are, of course, profoundly influenced by the local culture, the taboos and moralities, the information and misinformation handed down from the past and preserved in a body of spoken traditions or written literature; but whatever each individual takes from society (or, to be more accurate, whatever he takes from other individuals associated in groups, or from the symbolic records compiled by other individuals, living or dead) will be used by him in his own unique way--with his special senses, his biochemical make-up, his physique and temperament, and nobody else's. No amount of scientific explanation, however comprehensive, can explain away these self-evident facts. And let us remember that Professor Skinner's scientific portrait of man as the product of the social environment is not the only scientific portrait. There are other, more realistic likenesses. Consider, for example, Professor Roger Williams' portrait. What he paints is not behavior in the abstract, but mind-bodies behaving--mind-bodies that are the products partly of the environment they share with other mind-bodies, partly of their own private heredity. In The Human Frontier and Free but Unequal Professor Williams has expatiated, with a wealth of detailed evidence, on those innate differences between individuals, for which Dr. Watson could find no support and whose importance, in Professor Skinner's eyes, approaches zero. Among animals, biological variability within a given species becomes more and more conspicuous as we move up the evolutionary scale. This biological variability is highest in man, and human beings display a greater degree of biochemical, structural and temperamental diversity than do the members of any other species. This is a plain observable fact. But what I have called the Will to Order, the desire to impose a comprehensible uniformity upon the bewildering manifoldness of things and events, has led many people to ignore this fact. They have minimized biological uniqueness and have concentrated all their attention upon the simpler and, in the present state of knowledge, more understandable environmental factors involved in human behavior. "As a result of this environmentally centered thinking and investigation," writes Professor Williams, "the doctrine of the essential uniformity of human infants has been widely accepted and is held by a great body of social psychologists, sociologists, social anthropologists, and many others, including historians, economists, educationalists, legal scholars and men in public life. This doctrine has been incorporated into the prevailing mode of thought of many who have had to do with shaping educational and governmental policies and is often accepted unquestioningly by those who do little critical thinking of their own."

  An ethical system that is based upon a fairly realistic appraisal of the data of experience is likely to do more good than harm. But many ethical systems have been based upon an appraisal of experience, a view of the nature of things, that is hopelessly unrealistic. Such an ethic is likely to do more harm than good. Thus, until quite recent times, it was universally believed that bad weather, diseases of cattle and sexual impotence could be, and in many cases actually were, caused by the malevolent operations of magicians. To catch and kill magicians was therefore a duty--and this duty, moreover, had been divinely ordained in the second Book of Moses: "Thou shalt not suffer a
witch to live." The systems of ethics and law that were based upon this erroneous view of the nature of things were the cause (during the centuries when they were taken most seriously by men in authority) of the most appalling evils. The orgy of spying, lynching and judicial murder, which these wrong views about magic made logical and mandatory, was not matched until our own days, when the Communist ethic, based upon erroneous views about economics, and the Nazi ethic, based upon erroneous views about race, commanded and justified atrocities on an even greater scale. Consequences hardly less undesirable are likely to follow the general adoption of a Social Ethic, based upon the erroneous view that ours is a fully social species, that human infants are born uniform and that individuals are the product of conditioning by and within the collective environment. If these views were correct, if human beings were in fact the members of a truly social species, and if their individual differences were trifling and could be completely ironed out by appropriate conditioning, then, obviously, there would be no need for liberty and the State would be justified in persecuting the heretics who demanded it. For the individual termite, service to the termitary is perfect freedom. But human beings are not completely social; they are only moderately gregarious. Their societies are not organisms, like the hive or the anthill; they are organizations, in other words ad hoc machines for collective living. Moreover, the differences between individuals are so great that, in spite of the most intensive cultural ironing, an extreme endomorph (to use W. H. Sheldon's terminology) will retain his sociable viscerotonic characteristics, an extreme mesomorph will remain energetically somatotonic through thick and thin and an extreme ectomorph will always be cerebrotonic, introverted and oversensitive. In the Brave New World of my fable socially desirable behavior was insured by a double process of genetic manipulation and postnatal conditioning. Babies were cultivated in bottles and a high degree of uniformity in the human product was assured by using ova from a limited number of mothers and by treating each ovum in such a way that it would split and split again, producing identical twins in batches of a hundred or more. In this way it was possible to produce standardized machine-minders for standardized machines. And the standardization of the machine-minders was perfected, after birth, by infant conditioning, hypnopaedia and chemically induced euphoria as a substitute for the satisfaction of feeling oneself free and creative. In the world we live in, as has been pointed out in earlier chapters, vast impersonal forces are making for the centralization of power and a regimented society. The genetic standardization of individuals is still impossible; but Big Government and Big Business already possess, or will very soon possess, all the techniques for mind-manipulation described in Brave New World, along with others of which I was too unimaginative to dream. Lacking the ability to impose genetic uniformity upon embryos, the rulers of tomorrow's over-populated and over-organized world will try to impose social and cultural uniformity upon adults and their children. To achieve this end, they will (unless prevented) make use of all the mind-manipulating techniques at their disposal and will not hesitate to reinforce these methods of non-rational persuasion by economic coercion and threats of physical violence. If this kind of tyranny is to be avoided, we must begin without delay to educate ourselves and our children for freedom and self-government.

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