Perhaps that is as far as it is necessary that the aim of eugenics
should be defined; yet one can hardly ignore the philosophical aspect
of the problem. Galton's suggestion that man should assist the course of
his own evolution meets with the general approval of biologists; but
when one asks what the ultimate goal of human evolution should be, one
faces a difficult question. Under these circumstances, can it be said
that eugenics really has a goal, or is it merely stumbling along in the
dark, possibly far from the real road, of whose existence it is aware
but of whose location it has no knowledge?
There are several routes on which one can proceed with the confidence
that, if no one of them is the main road, at least it is likely to lead
into the latter at some time. Fortunately, eugenics is, paradoxical as
it may seem, able to advance on all these paths at once; for it proposes
no definite goal, it sets up no one standard to which it would make the
human race conform. Taking man as it finds him, it proposes to multiply
all the types that have been found by past experience or present reason
to be of most value to society. Not only would it multiply them in
numbers, but also in efficiency, in capacity to serve the race.
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