Social Darwinism is a term used for various late nineteenth century ideologies predicated on the idea of laissez-faire capitalism but it is also connected to the ideas of scientific racism , imperialism , , Fascism , Nazism and struggle between national or racial groups. In sociology it has been defined as a theory of social evolution which asserts that "There are underlying, and largely irresistible, forces acting in societies which are like the natural forces that operate in animal and plant communities. One can therefore formulate social laws similar to natural ones. These social forces are of such a kind as to produce evolutionary progress through the natural conflicts between social groups. The best-adapted and most successful social groups survive these conflicts, raising the evolutionary level of society generally (the ' ')." The term has very rarely been used as a self-description.
Origin of the term Theories and origins These arrangements did not in any way affect that which we understand by the word " tenure," that is, a man's farm, but they related solely to cattle, which we consider a chattel. It has appeared necessary to devote some space to this subject, inasmuch as that usually acute writer Sir Henry Maine has accepted the word " tenure " in its modern interpretation, and has built up a theory under which the Irish chief " developed " into a feudal baron. I can find nothing in the Brehon laws to warrant this theory of social Darwinism , and believe further study will show that the Cain Saerrath and the Cain Aigillue relate solely to what we now call chattels, and did not in any way affect what we now call the freehold, the possession of the land. Thus the weak members of civilized societies propagate their kind. No one who has attended to the breeding of domestic animals will doubt that this must be highly injurious to the race of man. It is surprising how soon a want of care, or care wrongly directed, leads to the degeneration of a domestic race; but excepting in the case of man himself, hardly any one is so ignorant as to allow his worst animals to breed. The aid which we feel impelled to give to the helpless is mainly an incidental result of the instinct of sympathy, which was originally acquired as part of the social instincts, but subsequently rendered, in the manner previously indicated, more tender and more widely diffused. Nor could we check our sympathy, even at the urging of hard reason, without deterioration in the noblest part of our nature. The surgeon may harden himself whilst performing an operation, for he knows that he is acting for the good of his patient; but if we were intentionally to neglect the weak and helpless, it could only be for a contingent benefit, with an overwhelming present evil. . We must therefore bear the undoubtedly bad effects of the weak surviving and propagating their kind; but there appears to be at least one check in steady action, namely that the weaker and inferior members of society do not marry so freely as the sound; and this check might be indefinitely increased by the weak in body or mind refraining from marriage, though this is more to be hoped for than expected. Wherever progress is to ensue, deviating natures are of greatest importance. Every progress of the whole must be preceded by a partial weakening. The strongest natures retain the type, the weaker ones help to advance it. Something similar also happens in the individual. There is rarely a degeneration, a truncation, or even a vice or any physical or moral loss without an advantage somewhere else. In a warlike and restless clan, for example, the sicklier man may have occasion to be alone, and may therefore become quieter and wiser; the one-eyed man will have one eye the stronger; the blind man will see deeper inwardly, and certainly hear better. To this extent, the famous theory of the survival of the fittest does not seem to me to be the only viewpoint from which to explain the progress of strengthening of a man or of a race. The following proposition seems to me in a high degree probable- namely, that any animal whatever, endowed with well-marked social instincts, the parental and filial affections being here included, would inevitably acquire a moral sense or conscience, as soon as its intellectual powers had become as well, or nearly as well developed, as in man. For, firstly, the social instincts lead an animal to take pleasure in the society of its fellows, to feel a certain amount of sympathy with them, and to perform various services for them. United States Japan China Criticisms and controversies 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. See also References"The term was a label one pinned upon anyone with whom one especially disagreed" says David M. Buss, The handbook of evolutionary psychology (2005) p. 169
Leonard, Thomas C. (2009) Journal of Economic Behavior & Organization 71, p.37 51
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Descent of Man, chapter 4 ISBN 1-57392-176-9
"A careful reading of the theories of Sumner and Spencer exonerates them from the century-old charge of social Darwinism in the strict sense of the word. They did not themselves advocate the application of Darwin's theory of natural selection."
"At least a part and sometimes a generous part" of the great fortunes went back to the community through many kinds of philanthropic endeavor, says Robert H. Bremner, American Philanthropy (1988) p. 86 online at Amazon.com
Borrowing from Charles Darwin's theory of evolution, social Darwinists believed that societies, as do organisms evolve over time. Nature then determined that the strong survive and the weak perish. In Jack London's case, he thought that certain favored races were destined for survival, mainly those that could preserve themselves while supplanting others, as in the case of the White race." The philosophy of Jack London
Eugenics in Japan: some ironies of modernity, 1883-1945 by Otsubo S, Bartholomew JR. Sci Context. 1998 Autumn-Winter;11(3-4):545-65.
McLean, Iain (2009). The Concise Oxford Dictionary of Politics. Oxford University: Oxford University Press. pp. 490. ISBN 978-0-19-920780 .
Mistaking Eugenics for Social Darwinism: Why Eugenics is Missing from the History of American Economics History of Political Economy, Vol. 37 supplement: 200-233
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32.0 32.1 32.2 32.3 Houghton Mifflin Harcourt Publishing Company . Retrieved 2007 03 25. "The most extreme ideological expression of nationalism and imperialism was Social Darwinism. In the popular mind, the concepts of evolution justified the exploitation of "lesser breeds without the law" by superior races. This language of race and conflict, of superior and inferior people, had wide currency in the Western states. Social Darwinists vigorously advocated the acquisition of empires, saying that strong nations-by definition, those that were successful at expanding industry and empire-would survive and that others would not. To these elitists, all white men were more fit than non-whites to prevail in the struggle for dominance. Even among Europeans, some nations were deemed more fit than others for the competition. Usually, Social Darwinists thought their own nation the best, an attitude that sparked their competitive enthusiasm. In the nineteenth century, in contrast to the seventeenth and eighteenth centuries, Europeans, except for missionaries, rarely adopted the customs or learned the languages of local people. They had little sense that other cultures and other people had merit or deserved respect. Many westerners believed that it was their duty as Christians to set an example and to educate others. Missionaries were the first to meet and learn about many peoples and were the first to develop writing for those without a written language. Christian missionaries were ardently opposed to slavery."
cf. 1997 BBC documentary: "The Nazis: A Warning from History"
E.g. Weingart, P., J. Kroll, and K. Bayertz, Rasse, Blut, und Gene. Geschichte der Eugenik und Rassenhygiene in Deutschland (Frankfurt: Suhrkamp, 1988).
Arendt, H.: Elements of Totalitarianism, Harcourt Brace Jovanovich: New York 1951. pp. 178-179
Nazis planned to exterminate Christianity
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