Man and Superman by George Bernard Shaw (world of reading TXT) 📕

they would, if the state would pay for birth as it now pays for death, be exploited by joint stock companies for dividends, just as they are in ordinary industries. Even a joint stock human stud farm (piously disguised as a reformed Foundling Hospital or something of that sort) might well, under proper inspection and regulation, produce better results than our present reliance on promiscuous marriage. It may be objected that when an ordinary contractor produces stores for sale to the Government, and the Government rejects them as not up to the required standard, the condemned goods are either sold for what they will fetch or else scrapped: that is, treated as waste material; whereas if the goods consisted of human beings, all that could be done would be to let them loose or send them to the nearest workhouse. But there is nothing new in private enterprise throwing its human refuse on the cheap labor market and the workhouse; and the refuse of the new industry would presumably be better bred than the staple product of ordinary poverty. In our present happy-go-lucky industrial disorder, all the human products, successful or not, would have to be thrown on the labor market; but the unsuccessful ones would not entitle the company to a bounty and so would be a dead loss to it. The practical commercial difficulty would be the uncertainty and the cost in time and money of the first experiments. Purely commercial capital would not touch such heroic operations during the experimental stage; and in any case the strength of mind needed for so momentous a new departure could not be fairly expected from the Stock Exchange. It will have to be handled by statesmen with character enough to tell our democracy and plutocracy that statecraft does not consist in flattering their follies or applying their suburban standards of propriety to the affairs of four continents. The matter must be taken up either by the state or by some organization strong enough to impose respect upon the state.

The novelty of any such experiment, however, is only in the scale of it. In one conspicuous case, that of royalty, the state does already select the parents on purely political grounds; and in the peerage, though the heir to a dukedom is legally free to marry a dairymaid, yet the social pressure on him to confine his choice to politically and socially eligible mates is so overwhelming that he is really no more free to marry the dairymaid than George IV was to marry Mrs. Fitzherbert; and such a marriage could only occur as a result of extraordinary strength of character on the part of the dairymaid acting upon extraordinary weakness on the part of the duke. Let those who think the whole conception of intelligent breeding absurd and scandalous ask themselves why George IV was not allowed to choose his own wife whilst any tinker could marry whom he pleased? Simply because it did not matter a rap politically whom the tinker married, whereas it mattered very much whom the king married. The way in which all considerations of the king’s personal rights, of the claims of the heart, of the sanctity of the marriage oath, and of romantic morality crumpled up before this political need shows how negligible all these apparently irresistible prejudices are when they come into conflict with the demand for quality in our rulers. We learn the same lesson from the case of the soldier, whose marriage, when it is permitted at all, is despotically controlled with a view solely to military efficiency.

Well, nowadays it is not the King that rules, but the tinker. Dynastic wars are no longer feared, dynastic alliances no longer valued. Marriages in royal families are becoming rapidly less political, and more popular, domestic, and romantic. If all the kings in Europe were made as free tomorrow as King Cophetua, nobody but their aunts and chamberlains would feel a moment’s anxiety as to the consequences. On the other hand a sense of the social importance of the tinker’s marriage has been steadily growing. We have made a public matter of his wife’s health in the month after her confinement. We have taken the minds of his children out of his hands and put them into those of our state schoolmaster. We shall presently make their bodily nourishment independent of him. But they are still riffraff; and to hand the country over to riffraff is national suicide, since riffraff can neither govern nor will let anyone else govern except the highest bidder of bread and circuses. There is no public enthusiast alive of twenty years’ practical democratic experience who believes in the political adequacy of the electorate or of the bodies it elects. The overthrow of the aristocrat has created the necessity for the Superman.

Englishmen hate liberty and equality too much to understand them. But every Englishman loves and desires a pedigree. And in that he is right. King Demos must be bred like all other Kings; and with Must there is no arguing. It is idle for an individual writer to carry so great a matter further in a pamphlet. A conference on the subject is the next step needed. It will be attended by men and women who, no longer believing that they can live for ever, are seeking for some immortal work into which they can build the best of themselves before their refuse is thrown into that arch dust destructor, the cremation furnace.

Maxims for Revolutionists

The Golden Rule

Do not do unto others as you would that they should do unto you. Their tastes may not be the same.

Never resist temptation: prove all things: hold fast that which is good.

Do not love your neighbor as yourself. If you are on good terms with yourself it is an impertinence: if on bad, an injury.

The golden rule is that there are no golden rules.

Idoldatry

The art of government is the organization of idolatry.

The bureaucracy consists of