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  IX

  A REPLY TO PROFESSOR HALDANE

  Before attempting a reply to Professor Haldane’s ‘Auld Hornie, F.R.S.’, in The Modern Quarterly, I had better note the one point of agreement between us. I think, from the Professor’s complaint that my characters are ‘like slugs in an experimental cage who get a cabbage if they turn right and an electric shock if they turn left’, he suspects me of finding the sanctions of conduct in reward and punishment. His suspicion is erroneous. I share his detestation for any such view and his preference for Stoic or Confucian ethics. Although I believe in an omnipotent God I do not consider that His omnipotence could in itself create the least obligation to obey Him. In my romances the ‘good’ characters are in fact rewarded. That is because I consider a happy ending appropriate to the light, holiday kind of fiction I was attempting. The Professor has mistaken the ‘poetic justice’ of romance for an ethical theorem. I would go further. Detestation for any ethic which worships success is one of my chief reasons for disagreeing with most communists. In my experience they tend, when all else fails, to tell me that I ought to forward the revolution because ‘it is bound to come’. One dissuaded me from my own position on the shockingly irrelevant ground that if I continued to hold it I should, in good time, be ‘mown down’—argued, as a cancer might argue if it could talk, that he must be right because he could kill me. I gladly recognise the difference between Professor Haldane and such communists as that. I ask him, in return, to recognise the difference between my Christian ethics and those, say, of Paley. There are, on his side as well as on mine, Vichy-like vermin who define the right side as the side that is going to win. Let us put them out of the room before we begin talking.

  My chief criticism of the Professor’s article is that, wishing to criticise my philosophy (if I may give it so big a name) he almost ignores the books in which I have attempted to set it out and concentrates on my romances. He was told in the preface to That Hideous Strength that the doctrines behind that romance could be found, stripped of their fictional masquerade, in The Abolition of Man. Why did he not go there to find them? The result of his method is unfortunate. As a philosophical critic the Professor would have been formidable and therefore useful. As a literary critic—though even there he cannot be dull—he keeps on missing the point. A good deal of my reply must therefore be concerned with removal of mere misunderstandings.

  His attack resolves itself into three main charges. (1) That my science is usually wrong; (2) that I traduce scientists; (3) that on my view scientific planning ‘can only lead to Hell’ (and that therefore I am ‘a most useful prop to the existing social order’, dear to those who ‘stand to lose by social changes’ and reluctant, for bad motives, to speak out about usury).

  (1) My science is usually wrong. Why, yes. So is the Professor’s history. He tells us in Possible Worlds (1927) that ‘five hundred years ago . . . it was not clear that celestial distances were so much greater than terrestrial’. But the astronomical text-book which the Middle Ages used, Ptolemy’s Almagest, had clearly stated (I. v.) that in relation to the distance of the fixed stars the whole Earth must be treated as a mathematical point and had explained on what observations this conclusion was based. The doctrine was well known to King Alfred and even to the author of a ‘popular’ book like the South English Legendary. Again, in ‘Auld Hornie’, the Professor seems to think that Dante was exceptional in his views on gravitation and the rotundity of the Earth. But the most popular and orthodox authority whom Dante could have consulted, and who died a year or so before his birth, was Vincent of Beauvais. And in his Speculum Naturale (VII. vii.) we learn that if there were a hole right through the terrestrial globe (terre globus) and you dropped a stone into that hole, it would come to rest at the centre. In other words, the Professor is about as good a historian as I am a scientist. The difference is that his false history is produced in works intended to be true, whereas my false science is produced in romances. I wanted to write about imaginary worlds. Now that the whole of our own planet has been explored other planets are the only place where you can put them. I needed for my purpose just enough popular astronomy to create in ‘the common reader’ a ‘willing suspension of disbelief’. No one hopes, in such fantasies, to satisfy a real scientist, any more than the writer of a historical romance hopes to satisfy a real archaeologist. (Where the latter effort is seriously made, as in Romola, it usually spoils the book.) There is thus a great deal of scientific falsehood in my stories: some of it known to be false even by me when I wrote the books. The canals in Mars are there not because I believe in them but because they are part of the popular tradition; the astrological character of the planets for the same reason. The poet, Sidney says, is the only writer who never lies, because he alone never claims truth for his statements. Or, if ‘poet’ be too high a term to use in such a context, we can put it another way. The Professor has caught me carving a toy elephant and criticises it as if my aim had been to teach zoology. But what I was after was not the elephant as known to science but our old friend Jumbo.

  (2) I think Professor Haldane himself probably regarded his critique of my science as mere skirmishing; with his second charge (that I traduce scientists) we reach something more serious. And here, most unhappily, he concentrates on the wrong book—That Hideous Strength—missing the strong point of his own case. If any of my romances could be plausibly accused of being a libel on scientists it would be Out of the Silent Planet. It certainly is an attack, if not on scientists, yet on something which might be called scientism—a certain outlook on the world which is casually connected with the popularisation of the sciences, though it is much less common among real scientists than among their readers. It is, in a word, the belief that the supreme moral end is the perpetuation of our own species, and that this is to be pursued even if, in the process of being fitted for survival, our species has to be stripped of all those things for which we value it—of pity, of happiness, and of freedom. I am not sure that you will find this belief formally asserted by any writer: such things creep in as assumed, and unstated, major premisses. But I thought I could feel its approach; in Shaw’s Back to Methuselah, in Stapledon, and in Professor Haldane’s ‘Last Judgement’ (in Possible Worlds). I had noted, of course, that the Professor dissociates his own ideal from that of his Venerites. He says that his own ideal is ‘somewhere in between’ them and a race ‘absorbed in the pursuit of individual happiness’. The ‘pursuit of individual happiness’ is, I trust, intended to mean ‘the pursuit by each individual of his own happiness at the expense of his neighbour’s’. But it might also be taken to support the (to me meaningless) view that there is some other kind of happiness—that something other than an individual is capable of happiness or misery. I also suspected (was I wrong?) that the Professor’s ‘somewhere in between’ came pretty near the Venerite end of the scale. It was against this outlook on life, this ethic, if you will, that I wrote my satiric fantasy, projecting in my Weston a buffoon-villain image of the ‘metabiological’ heresy. If anyone says that to make him a scientist was unfair, since the view I am attacking is not chiefly rampant among scientists, I might agree with him: though I think such a criticism would be over-sensitive. The odd thing is that Professor Haldane thinks Weston ‘recognisable as a scientist’. I am relieved, for I had doubts about him. If I were briefed to attack my own books I should have pointed out that though Weston, for the sake of the plot, has to be a physicist, his interests seem to be exclusively biological. I should also have asked whether it was credible that such a gas-bag could ever have invented a mouse-trap, let alone a space-ship. But then, I wanted farce as well as fantasy.

  Perelandra, in so far as it does not merely continue its predecessor, is mainly for my co-religionists. Its real theme would not interest Professor Haldane, I think, one way or the other. I will only point out that if he had noticed the very elaborate ritual in which the angels hand over the rule of that planet to the humans he might have realised that the ‘angelocracy’ pictu
red on Mars is, for me, a thing of the past: the Incarnation has made a difference. I do not mean that he can be expected to be interested in this view as such: but it might have saved us from at least one political red herring.

  That Hideous Strength he has almost completely misunderstood. The ‘good’ scientist is put in precisely to show that ‘scientists’ as such are not the target. To make the point clearer, he leaves my N.I.C.E. because he finds he was wrong in his original belief that ‘it had something to do with science’ (p. 83). To make it clearer yet, my principal character, the man almost irresistibly attracted by the N.I.C.E. is described (p. 226) as one whose ‘education had been neither scientific nor classical—merely “Modern”. The severities both of abstraction and of high human tradition had passed him by. . . . He was . . . a glib examinee in subjects that require no exact knowledge.’ To make it doubly and trebly clear the rake’s progress of Wither’s mind is represented (p. 438) as philosophical, not scientific at all. Lest even this should not be enough, the hero (who is, by the way, to some extent a fancy portrait of a man I know, but not of me) is made to say that the sciences are ‘good and innocent in themselves’ (p. 248), though evil ‘scientism’ is creeping into them. And finally, what we are obviously up against throughout the story is not scientists but officials. If anyone ought to feel himself libelled by this book it is not the scientist but the civil servant: and, next to the civil servant, certain philosophers. Frost is the mouthpiece of Professor Waddington’s ethical theories: by which I do not, of course, mean that Professor Waddington in real life is a man like Frost.

  What, then, was I attacking? Firstly, a certain view about values: the attack will be found, undisguised, in The Abolition of Man. Secondly, I was saying, like St James and Professor Haldane, that to be a friend of ‘the World’ is to be an enemy of God. The difference between us is that the Professor sees the ‘World’ purely in terms of those threats and those allurements which depend on money. I do not. The most ‘worldly’ society I have ever lived in is that of schoolboys: most worldly in the cruelty and arrogance of the strong, the toadyism and mutual treachery of the weak, and the unqualified snobbery of both. Nothing was so base that most members of the school proletariat would not do it, or suffer it, to win the favour of the school aristocracy: hardly any injustice too bad for the aristocracy to practise. But the class system did not in the least depend on the amount of pocket money. Who needs to care about money if most of the things he wants will be offered by cringing servility and the remainder can be taken by force? This lesson has remained with me all my life. That is one of the reasons why I cannot share Professor Haldane’s exaltation at the banishment of Mammon from ‘a sixth of our planet’s surface’. I have already lived in a world from which Mammon was banished: it was the most wicked and miserable I have yet known. If Mammon were the only devil, it would be another matter. But where Mammon vacates the throne, how if Moloch takes his place? As Aristotle said, ‘Men do not become tyrants in order to keep warm’. All men, of course, desire pleasure and safety. But all men also desire power and all men desire the mere sense of being ‘in the know’ or the ‘inner ring’, of not being ‘outsiders’: a passion insufficiently studied and the chief theme of my story. When the state of society is such that money is the passport to all these prizes, then of course money will be the prime temptation. But when the passport changes, the desires will remain. And there are many other possible passports: position in an official hierarchy, for instance. Even now, the ambitious and worldly man would not inevitably choose the post with the higher salary. The pleasure of being ‘high up and far within’ may be worth the sacrifice of some income.

  (3) Thirdly, was I attacking scientific planning? According to Professor Haldane ‘Mr Lewis’s idea is clear enough. The application of science to human affairs can only lead to Hell’. There is certainly no warrant for ‘can only’; but he is justified in assuming that unless I had thought I saw a serious and widespread danger I would not have given planning so central a place even in what I called a ‘fairy tale’ and a ‘tall story’. But if you must reduce the romance to a proposition, the proposition would be almost the converse of that which the Professor supposes: not ‘scientific planning will certainly lead to Hell’, but ‘Under modern conditions any effective invitation to Hell will certainly appear in the guise of scientific planning’—as Hitler’s régime in fact did. Every tyrant must begin by claiming to have what his victims respect and to give what they want. The majority in most modern countries respect science and want to be planned. And, therefore, almost by definition, if any man or group wishes to enslave us it will of course describe itself as ‘scientific planned democracy’. It may be true that any real salvation must equally, though by hypothesis truthfully, describe itself as ‘scientific planned democracy’. All the more reason to look very carefully at anything which bears that label.

  My fears of such a tyranny will seem to the Professor either insincere or pusillanimous. For him the danger is all in the opposite direction, in the chaotic selfishness of individualism. I must try to explain why I fear more the disciplined cruelty of some ideological oligarchy. The Professor has his own explanation of this; he thinks I am unconsciously motivated by the fact that I ‘stand to lose by social change’. And indeed it would be hard for me to welcome a change which might well consign me to a concentration camp. I might add that it would be likewise easy for the Professor to welcome a change which might place him in the highest rank of an omnicompetent oligarchy. That is why the motive game is so uninteresting. Each side can go on playing ad nauseam, but when all the mud has been flung every man’s views still remain to be considered on their merits. I decline the motive game and resume the discussion. I do not hope to make Professor Haldane agree with me. But I should like him at least to understand why I think devil worship a real possibility.

  I am a democrat. Professor Haldane thinks I am not, but he bases his opinion on a passage in Out of the Silent Planet where I am discussing, not the relations of a species to itself (politics) but the relations of one species to another. His interpretation, if consistently worked out, would attribute to me the doctrine that horses are fit for an equine monarchy though not for an equine democracy. Here, as so often, what I was really saying was something which the Professor, had he understood it, would have found simply uninteresting.

  I am a democrat because I believe that no man or group of men is good enough to be trusted with uncontrolled power over others. And the higher the pretensions of such power, the more dangerous I think it both to the rulers and to the subjects. Hence Theocracy is the worst of all governments. If we must have a tyrant a robber baron is far better than an inquisitor. The baron’s cruelty may sometimes sleep, his cupidity at some point be sated; and since he dimly knows he is doing wrong he may possibly repent. But the inquisitor who mistakes his own cruelty and lust of power and fear for the voice of Heaven will torment us infinitely because he torments us with the approval of his own conscience and his better impulses appear to him as temptations. And since Theocracy is the worst, the nearer any government approaches to Theocracy the worse it will be. A metaphysic, held by the rulers with the force of a religion, is a bad sign. It forbids them, like the inquisitor, to admit any grain of truth or good in their opponents, it abrogates the ordinary rules of morality, and it gives a seemingly high, super-personal sanction to all the very ordinary human passions by which, like other men, the rulers will frequently be actuated. In a word, it forbids wholesome doubt. A political programme can never in reality be more than probably right. We never know all the facts about the present and we can only guess the future. To attach to a party programme—whose highest real claim is to reasonable prudence—the sort of assent which we should reserve for demonstrable theorems, is a kind of intoxication.