Can there be a rational approach to life, its value, and genetic engineering? Part I

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[George Laptwister]

IN GENETHICS: MORAL ISSUES IN THE CREATION OF LIFE, David Heyd
claims that "Theoretical interest in genesis problems has emerged
only after being forced on us by the new dilemmas of demography,
genetic manipulation, 'wrongful life' cases, and self-imposed
threats to the very future of the human race. Do we have an
obligation to bring new people into the world? Do we have duty to
have children? to avoid having miserable children? Is there a
right to be born, or a right not to be born, or a right to be
born healthy? Can moral principles guide us in artificial genetic
molding of humans? Is a world with n happy persons morally better
than a world with no persons at all? than a world with 1/2n
equally happy persons? than a world with 2n persons who are only
mildly happy? Is there a value in the existence (and
perpetuation) of the human species as such, regardless of the
quality of life of its members? These are some of the questions
involved in genesis situations, or at least implied (or
presupposed) by them."

This book is an excellent introduction to the philosophical
questions facing eugenics and genetic engineering, but like any
book based on philosophical questions it can raise more questions
than it answers and it too often assumes people have attitudes
and wishes that may not be universal, a tendency of most
philosophical works. That is, without asking or surveying human
attitudes, it just assumes people feel a certain way, a fault I
find in many of the existential works dealing with the human
dilemma of secularization and the loss of meaning in life. For
me, an interest in eugenics cuts to the very core of why I exist
and what life means. As a member of society I have a right or an
interest in reproductive products, specifically the quality of
the gene pool as carried by future generations. And that interest
for the present can be focused in just two areas, the average
intelligence of the population, and in eliminating genetic
defects that lead to misery or disease. Heyd seems on the other
hand, throughout his work, to disengage the existing population
from any future populations in a way that is intellectually
stimulating and yet dismisses continuity, as Dawkins describes it
in The Selfish Gene. Eugenics is fundamentally a movement that
recognizes the futility in hanging onto human religious dogma to
thwart our fear of death, for a secular religion that celebrates
the overcoming of our human dependence on our selfish genes by
taking command of them. It replaces false hope with an embracing
of our human potential and our individual vulnerabilities,
recognizing that our fear of nonexistence is only one mechanism
that our selfish genes have used to perpetuate themselves. Nature
equips all animals with both pain avoidance and with mechanisms
to hang onto life by all means, even in the face of great pain
and suffering. Humans can now face that contradiction and strive
for more meaning in personal life, saying when necessary to the
selfish genes NO! I have my own purposes now that don't include
you. The genes are now our slaves, not us theirs.

Heyd finds cloning to be especially repugnant, based on a belief
that parents want their children to be somewhat different from
them while at the same time being very much like them. I find
this an odd position to take, especially since identical twins
seem to be quite normal with mirror images of themselves. But
aside from merely assuming what parents want in their offspring,
cloning has several other reasons for being beneficial to society
as a whole, while any adverse psychological repercussions can
only be speculated about, and I suspect they are conjured up
precisely because cloning again challenges our fabrications about
life and death and our escape from reality in a hope of a
hereafter. Cloning challenges these delusions about our
invulnerability.

Cloning has tremendous potentials and benefits for society.
Humans with very unique abilities (emergent traits) could be
cloned because the odds are extremely rare for such individuals
to occur naturally, and their contribution to society is so
great. That is, some of the most brilliant scientists and
intellectuals are so valuable to all of us that it is to the
benefit of society to duplicate as many of them as we can to
benefit from their rare intelligence. The argument will be made
of course that an Einstein or a Galton may have the genes for
genius, but environmental conditions will move each cloned
individual in different ways. To that I say great, we only need
one Theory of Relativity, not dozens proven over an over again.
But what is important is that these very rare combinations of
genes that allow an individual to be both brilliant and creative
are in fact worth copying over and over again because they are
extremely rare and are of benefit to society. And by knowing
ahead of time that the genius potential is there, and that there
are many clones of the same genetic formulation, we can allow
them each to develop their gifts in their own way, in the wombs
of the families they will be nurtured by. And each one
contributing to science and society in their own brilliant way.
No other genetic technology I know of could increase so
dramatically the number of super-achievers needed to solve ever
more complex problems.

Also, cloning could be used to study the numerous ways that
nature and nurture impact our intelligence. Twin studies have
been very useful for this purpose, but the fact that the twins
share the same environment in the womb does not eliminate the
possibility that twins sharing the same close space compete for
nutrition and may not actually have identical environments as
assumed, or that the prenatal environment of disadvantaged
children is the cause of their low intelligence instead of genes.
Cloning would allow the implantation of identical beings into
numerous wombs and would finally answer the question--is it
really in our genes as all the data has shown so far?

Heyd admits that children are never born for themselves, but only
for the benefit of the parents, "People produce children for a
variety of reasons: emotional satisfaction, to provide an extra
work force in the family, to have someone to transmit the family
name into the future, to guarantee support in old age, to obey
God's commandments, to gain self-esteem or reputation for
virility, and so forth. None of these reasons or motives refers
to the welfare of the child; none of these takes the child as an
end in itself." Well, if children serve to benefit the parents,
why can't cloned beings benefit the society. Heyd never addresses
this legitimate claim. If the nation promotes cloning for
bettering society as a whole, while giving life to beings that
would otherwise not exist, how are the cloned children better off
not being born? They are selected as being the best of the best
without genetic disease or adverse behavioral traits, and will be
given the very finest opportunities to live their lives in the
fullest way. Would not the nation and the cloned children both
benefit from using this technology for the good of everyone?

Another reason for cloning is to preserve what is truly unique.
Again, rare genius is had by the luck of emergent traits, not by
any unique method of nurturing, and once available should be
preserved just like preserving an historic building or landmark
(though they could more easily be rebuilt or constructed from
plans). Rawls states "each generation must . . . preserve the
gains of culture and civilization . . ." But if this is true, it
is even more important to preserve the genes that created the
advancements in culture and society be preserving the gene pool
that created it in the first place. Culture is dependent on the
genetic quality of the people that make it up. It cannot exist in
a vacuum. Chimpanzees would not be able to preserve our culture
if we gave it to them, the genes must be in place to keep it
going. Culture comes from good genes, not the other way around.
Drop a thousand bright people onto a deserted island and culture
will thrive, while it has never taken root in sub-Saharan Africa
without outside influences because the low level of intelligence
made it untenable. And even now, South Africa's success is
non-sustainable as whites flee the chaos and dissolution of a
nation in decline.

Opposition from cloning also comes from what Heyd describes as
"deep ecology, in which man and nature are related in a way that
would make man lose his identity outside of that relationship and
is based on veneration of nonhumans." This view is based on a new
moral status for nature, and calls for an establishment of a new
ethics transcending the traditional anthropocentric one. But of
course this is a complete absurdity based on one simple
observation: I highly doubt that man, mammals, plants, and
viruses are ever going to sit down at a table (or tree) and come
to an ethical agreement regarding behavior. If these wacko
environmentalists can get all pathogens to agree to never infect
another human being, I would be happy to consider such a
proposal. Nature assigns no value for existence, nonexistence, or
the condition of the planet. Nature just is, and the genetic code
is merely an algorithm that has taken on what we call life.
Meaning and purpose are arbitrary outside of the perpetuation of
this algorithm, and man alone has the ability to ascribe meaning
and purpose any way he wishes, individual by individual. I have a
profound love and respect for animals, but it is mine alone and I
do not expect others to share my empathy like I do, because it is
just part of my nature, not part of my moral construct.

A final point I would like to make is that we are now locked into
an arms race with regards to intelligence and its genetic basis,
thanks to birth control, abortion, and the science of genetics.
Never again will we be ignorant about where we are headed
demographically and nationally. This raises and interesting
dilemma. Along with the technology for weapons of mass
destruction, would we be better off with a world population of
advanced humans with an average high intelligence? or one where
the overall intelligence was so low that technology could not be
used for nuclear war for example? That is, as protection against
a global conflagration, could a dysgenic program work where we
would purposefully make all humans stupid? The answer is no,
because there would always be an elite that would be necessary to
carry the program forward [backward?]. That is, the masses would
have to voluntarily accept enslavement by a chosen few, who would
promise to self-destruct after the mission had been completed.
Fat chance. No, there is only one direction for purposeful
evolution, and that is a dramatic increase in intelligence over
our present norm, which the Jewish model of eugenics has shown us
is viable, attainable, and very beneficial for those who have
attained this golden blessing that the rest of us now want to
enjoy.

IN QUEST FOR PERFECTION: The Drive to Breed Better Human Beings,
Gina Maranto gives an excellent accounting of eugenics and
infanticide over the past 7,000 years. That is, humans have
always tried to influence birth outcomes. She shows that eugenics
is a natural desire among both individuals and groups that it
seems to be an inborn trait. And up until the Holocaust it had
never really been questioned. Humans want to better their own
kind, and it can be easily seen as part of an evolutionary
process, along with infanticide, to play the odds on destroying
one child while giving a better life to a second, rather than
chancing losing both. This competition between siblings, members
of a tribe, and attempts to kill off other competing groups is
seen in canines, chimpanzees and humans groups alike throughout
history. Genocide is one way to better the chances of your own
group over competing groups, and is no stranger to human
evolution that is steeped in blood.
The first two nations of people that competed with each other in
a purely eugenic way rather than simply through human slaughter
were the ancient Greeks and Jews. As MacDonald points out, the
Jews began to practice eugenics initially to compete with the
highly literate Greeks. While the Greek civilizations died out,
the Jews alone have been able to sustain their eugenic programs
to this day primarily through a fixation on purity of blood and a
means of intellectual testing that elevated the best while
discarding the failures (to become gentiles). And the Jewish
secular religion today is singularly obsessed with blood purity
over any other concerns, it could easily be called a eugenics
secular religion. Maranto claims, like all good liberals, that
the National Socialists were the first to adopt this blood purity
obsession, showing again how the most learned intellectuals can
practice extreme self delusion in pursuit of a political agenda.
She also claims that medical geneticists tinkering may be botched
just like other attempts at altering nature like artificial
wetlands or self-regulating biospheres. But again, one can only
be skeptical about the viability of eugenics by choosing to
ignore the success of Jewish eugenics.

She does admit that almost half of all Americans in surveys would
favor genetic manipulations to improve the health, intelligence
and attractiveness of their children. And where there is a desire
and the technology, eugenics is here to stay, even though she
would like to see it go away. Overall, the book is a very good
history of infanticide and humanity's utter disregard for
children through most of its history. One interesting story of
many she conveys is how the Catholic church routinely accepted
abandoned children, and forthwith allowed most of them to die for
lack of interest or concern. So much for Christian compassion.

Finally, the obligatory renunciation of the possibility of modern
eugenics is hypothesized by an argument that unlike breeders who
practice inbreeding to fix a few specific traits, humans mix up
their genes and do not practice inbreeding so fixation would be
impossible. Of course this is an absurdity. With regards to
eugenic practices for the selection of intelligence, no one is
stating that any one gene needs to go to fixation, intelligence
is a combination of many genes and these genes can be increased
without any form of inbreeding. But even with inbreeding, as
practiced by Judaism where it has been historically practiced by
uncles marrying nieces, there is little evidence that exogamy or
endogamy are requirements for improving intelligence. (I am
personally agnostic on the subject of hybrid vigor--waiting for
additional evidence.)

And of course no book of this kind is complete without denouncing
both The Bell Curve and the now undisputed work of numerous
adoption and twin studies in showing that intelligence is highly
heritable by quoting the thoroughly anti-empirical
pseudoscientist Stephen Jay Gould et al. (See
http://pw2.netcom.com/~nuenke/gou.htm for citations and quotes by
other scientists, including Dawkins' latest book Unweaving the
Rainbow showing that Gould has been thoroughly discredited in the
field of evolution because of his unyielding commitment to
Marxist propaganda over scientific honesty.)

IN UNZIPPED GENES: TAKING CHARGE OF BABY-MAKING, Martine
Rothblatt states "This book is a call to action, a manifesto for
the adoption of a new bioethics of birth. We must formulate our
genomic ethics now, or we will assuredly suffer from its absence
later. The time has come to declare, for the benefit of all
persons living and those not yet born, that demography is as
important as democracy, and that an attack on any one demographic
group is an attack on us all. The time has come to snuff out the
possibility of genomically inflicted demographic death, and to
usher in the new millennium with a strong and protective
bioethics of birth." And so begins an hysterical diatribe that
sounds more like a postmodernist attack on science itself than
anything that can be defined as a rational formulation of policy.
In fact, Rothblatt seems to be very confused about just what
genes are and how they are expressed, which makes sense when a
clear reading of this book is more a call for Marxist propaganda
than empiricism.

Rothblatt states that demographic death occurs when certain
genomes are not allowed to exist. And this is where the text
fails to explain how this can happen. The genome of every
individual (excluding identical twins) is unique. So it would be
impossible to wipe out certain genomes beyond that of the
individual! For example, abortion would wipe out one specific
genome, but Rothblatt is in favor of reproductive freedom
including abortion. So she is not talking about that. So just
what is demographic death? Well, it is really an attempt to
frighten the uneducated into stopping research in an area where
Rothblatt feels frightened. Science is closing in on what makes
us tick and she doesn't like it one bit.

Rothblatt throws together such disparate concepts of demography
as sex, disabilities caused by genetic disease, differences
between groups of people, etc. But genetics plays a different
role in each one of these fuzzy categories. Of all the available
genes, each individual, family, culture, group, or race is made
up of different frequencies of pretty much the same genes. So
these categories could never be defined absolutely in terms of a
specific genome or genetic pattern. So the whole argument falls
apart before she gets to page three of her argument for stopping
demographic death. So rather than a coherent review of this book,
I will only be able to point out the various confused arguments
she puts forth.

Rothblatt advocates, in the traditional Marxist manner, that the
government should assure that everyone has absolute reproductive
freedom guaranteed, again apparently using one group's money for
another group's reproductive success. This goes far beyond
freedom. It is a call for egalitarianism and a flattening of
society. It is a call for the most unproductive and failed life
forms to be able to breed as fast and as often as they wish,
without any responsibility for contributing to the maintenance of
society. People who have no hope of getting a job do not have a
right to have as many children as they want at my expense. This
goes far beyond the concept of a safety net for those who have
stumbled in life, to a generational approach to guaranteeing a
permanent and ever growing underclass that would sink society
permanently into a third world status. Which I have no doubt
Rothblatt would like to see. But the fact is, if one is to have
total reproductive freedom, along with that goes total
responsibility to suffer the consequences of that freedom. If
medicine makes available genetic testing, and a woman decides to
have a child she knows will be genetically handicapped, then I
must assume she is willing to care for that child without
society's support or pity. Freedom includes the right to assume
responsibility for your actions.

Rothblatt then goes on to lament reproductive freedom when it is
used in a manner that she does not approve of. In India because
of female dowry and in China because males are desired over
females, using reproductive science, families are aborting
females in order to have males. She considers this to be
demographic death even though there is no difference genetically
if a family passes on their inheritance through a female or a
male. Perhaps the best thing that could happen for women in these
two countries (and others) is that they decline in numbers to
such an extent that it permanently changes the culture into a
non-sexist one. This could give future value to females in these
countries rather than devaluing women as she states. There is no
harm done and the same number of people are born either way. And
as Heyd pointed out, children are always brought into this world
for the parent's benefit, never their own. A life never lived can
never be pitied for itself, as even Rothblatt admits. One
disingenuous aspect of Rothblatt's argument against this practice
is she throws out numbers and statistics without every
summarizing the data so that the reader has a feel for the
magnitude of the loss of females. Many times what is not stated
is more reflective of the political agenda of authors than what
is. She obviously knows what the impact is but has chosen not to
reveal it.

She then turns to a rather oblique category of people that
includes the handicapped, homosexuals, the obese, etc. What is
really interesting is she is here stating that all of these are
supposedly genetic rather than environmental, and yet she ignores
those of low intelligence apparently in keeping with the left's
credo of never admitting intelligence is primarily or even
somewhat genetic. This is a curious omission in light of her
concern for these other groups that may not be genetic at all. A
handicapped person can come upon this condition by accident or
disease alone, why would we not try to eliminate genetic disease
when we can? Clearly, of the many ways we use eugenics, the
responsible parent that can create numerous combinations of a
child's genome, would want to select one that is free of
debilitating genes. There is absolutely no reason to bring a
child into the world with a severe genetic handicap instead of
one with better chances of a happier life without the handicap.
And yet, Rothblatt would encourage us to have children who will
undoubtedly suffer so that she can advance a diversity agenda
that ignores the happiness of the individual. (Her agenda is
clearly outlined in Kevin MacDonald's new book The Culture of
Critique: An Evolutionary Analysis of Jewish Involvement in
Twentieth-Century Intellectual and Political Movements to be
reviewed in a forthcoming article.)

Rothblatt goes on to state that "Demographic death is the
extinction of a social group, of a unique piece of human
culture." This very confused thinking is hard to decipher. Is
culture carried in the genes of aborted females in China? Is
culture carried in the genetic defects we would rather live
without if we could? Should we not have vaccines against disease
because it may change culture is some bizarre way? She seems to
think that by using eugenics to improve the prospects of future
generations, we are somehow destroying culture. But she ends this
absurd proposition with the radical environmentalist's
proposition that "Any genome can give rise to any kind of
person." This bit of pseudoscience shows just how extreme her
position is. Note that there are no behavior geneticists or
sociobiologists that don't whole heartily endorse that we are a
combination of nature and nurture. Anyone who would make such a
statement, that genes have no impact on a person's life
prospects, can only hold such a position by completely ignoring
all of the available research to the contrary. She is plain and
simple a propagandist ignoring all empirical data. And this is
rather scary as she is the Chairperson of the Bioethics
Subcommittee of the International Bar Association!

Later she writes, "People are not their genome, they are
independent souls with equivalent rights and dignity regardless
of chromosomal configurations." Now this sounds like something
from the religious right, and yet she later argues that there is
no particular place in time that life begins, a concept also put
forth by many evolutionists. So exactly when does one get a soul?
Where does it come from? What evidence does she have that we have
a soul? Most scientists dismiss the concept of a definable soul,
which if Rothblatt actually believes as she states that all of
nature is interconnected, then animals must also have a soul.
This opens up the dilemma that if demographic death is wrong for
humans because it permanently destroys some unique genetic
combinations (which it really can't do), then we shouldn't try to
get rid of AIDS because this is also a unique form of genetic
code that needs to be preserved for the sake of diversity.
Bizarre reasoning, but easy to assemble when one is using
self-deception to put forth a purely political agenda. There is
no sound science in this book aside from bits and pieces she has
gleamed from others for her subterfuge.

"The blind, the deaf, the fat, and the freaks suffer not from
pain but from prejudice. Their disease is only society's disease
with them." She would like to have us believe the pain of
physical disability would go away if only we were more tolerant.
Such a rebuttal must by nature be anecdotal, because I am unaware
of any studies showing where the pain comes from for different
types of deformities. But I would recommend that she read
Goebbels: Mastermind of the Third Reich by Irving. Goebbels, the
Hater of Mankind, was born with a club foot that pained him both
physically and mentally his whole life. So who or what caused his
hatred? I would rather future Goebbels be spared any unnecessary
pain in favor of having children who are free of hatred and
remorse. And didn't Stalin have a deformed arm, a disabled body
that slaughter millions? So who are the haters, those with good
health and prosperity or those shackled by deformity? Only
empirical investigations into human nature can tell, but until
then I would opt for good health. There is no evidence that those
who are handicapped provide society with any increase in
tolerance or goodness. If Rothblatt can provide such a
preposterous assertion I would be happy to reconsider the issue.

And again, the obligatory dismissal of race. "Unfortunately, most
of the followers of Galton, up to and including Richard J.
Herrnstein and Charles Murray, the authors of a much publicized
and frankly pseudoscientific tract called The Bell Curve, make a
major human classification error that Darwin himself knew enough
to avoid. That error is to subdivide humanity into 'races' based
on skin tone, hair texture, and facial features, and to assume
that certain behavioral genes go with certain 'races.' Scientists
are clearer now than ever that 'race' as society knows it--black,
white, and so on--is a political creation, not a genetic reality.
We are fooled by our eyes that the dozen or so genes that
determine melanin content or hair texture can be lumped into five
or so racial categories." This is of course a distortion of what
is meant by race, because M&H never claimed any race had certain
genes, only that different groups of people have different
frequencies or probabilities of genes. This reminds me of a black
politician that recently wanted to pass a law that owners of
Rottweilers or pit bulls obtain liability insurance because these
canines are prone to attack people. What if a person has a mixed
rot' and pit bull, is it still classified as one or the other or
no longer suspect of being dangerous? Do we guess how dangerous a
dog could be by how much they look like one of the more
aggressive dogs? How are breeds of dogs different than human
races, both are judged by external differences and are so
classified. And finally, does that mean that we can demand of
young black males that they obtain liability insurance or be
castrated because blacks on average have more testosterone and
are about ten times more violent than other racial groups (see
Rushton)? For a hundred years now, the left has been trying to
claim race does not exist. It really does not matter to
eugenicists, we can talk just as meaningfully about various
groups of people, and divide them up any way we like to look at
what phenotypes (the expression of genes) are being expressed,
including intelligence (see my article on the intelligence of
dogs). Finally, her claim that M&H's work is pseudoscientific
flies in the face of logic. Their work is being reanalyzed,
deciphered, and looked at by many other empirically minded
scientists that do not operate under a political agenda, unlike
the postmodernists who dismiss the scientific method altogether.
But this is how they try to win, by claiming that all science is
pseudoscientific if it does not adhere to a Marxist perspective.
Even bad science can be used to build upon, but non-science is
pure dogma and worthless to real scientists.

Rothblatt does embrace some forms of eugenics while condemning
others. There is personal eugenics (a couple's decision alone),
social eugenics (the state encourages eugenic outcomes), negative
eugenics (like getting rid of genetic defects), and positive
eugenics (like selecting for higher intelligence). I'll only note
that she is in favor of personal eugenics but condemns social
eugenics, and yet we already have social dysgenics when welfare
perpetuates the breeding of the underclass at the expense of the
overclass. But of course this is never admitted to because the
left is in total denial that genes have any impact on where
people end up on the social ladder. As to negative eugenics,
screening for genetic defects is already being done and will
continue at an accelerated pace by both the state (free clinics,
etc.) and by couples. Positive personal eugenics is already being
practiced by one who selects a mate with the quality of the
children in mind, and I'm sure Rothblatt is a result of many such
matches by her ancestors. So the only question is, will society
be allowed to encourage social positive eugenics, such as tax
incentives for the cognitive elite to have more children? This is
already being done in Singapore where the state gives rewards to
college graduates who produce more children. In the US this could
be accomplished by giving substantial tax credits for each child,
but in such a way it would only benefit those with higher incomes
to increase the number of children born to the overclass. At the
same time, we would only dispense welfare checks to mothers who
agree to Norplant implants, to be removed when and if they are
able to earn a living on their own. I see no oppression in these
eugenic practices, no more than we have now, demanding that some
Americans subsidize others they have no relation to or obligation
to. And this is what probably disturbs Rothblatt so much.
Eugenics in all of its forms is already here and here to stay,
and they feel overwhelmed by the scientific advances that will
bring it into full play in the next few years (the Human Genome
Project is expected to be completed in 2003).

Rothblatt's right wing authoritarianism really comes out in this
book when she calls for a national program of inocuseeding, where
all males at say puberty will have their sperm stored by the
state, and then the males will be given vasectomies to be forever
sterile. Somehow she feels this is necessary to assure that women
are not treated as 'mother machines'. To me it merely sounds like
a hateful vendetta against men (I had a vasectomy before I met my
wife at the age of 21--I was practicing my own form of eugenics
at a very early age. I was intelligent, but when I looked around
at my relatives I had very little faith in what I would
ultimately pass on to the next generation). But she does spend a
lot of time on the concept and somehow feels that social eugenics
is immoral but inocuseeding is absolutely necessary to bring
value back to having children. Good luck in sorting this logic
out. Why one is immoral and the other not is beyond me.

Finally, she states "One of the fundamental fallacies of eugenics
is: Making 'better people' will make a better world. I've been to
lots of ivory towers. They are nice places to visit, but I
wouldn't want to live in one. The message of euthenics makes much
more sense: Making a better world makes a better world. Genes
don't offer a sense of accomplishment. Only accomplishment itself
offers this bedrock [reason for existing]. And the magnitude of
accomplishment depends not at all on one's genetic starting
point. Whether we climb from a canyon to a cliff or from a meadow
to a mountain peak, it is the climb, celebrated by society, that
makes our world a wondrous place." Well, living and working in a
multicultural urban area, and having just returned from a one day
visit to Oxford where I was fortunate to get Dawkin's latest book
for the flight back to America, I can tell you it is a very
wonderful world where the truly intelligent dominate, without
crime and poverty. But each to their own, maybe she likes being
raped or the fear of it on a daily basis. But again she is in
denial of our evolutionary past. The one thing that makes humans
unique is there intelligence, and that could have only occurred
through adaptation. We don't expect to see monkeys go to college,
or to promote welfare amongst other monkeys because they do not
have the cognitive equipment to undertake such a social
reconstruction. And making a better world is transient and
unenduring compared to making a better human. When all people are
free of poverty because they can be productive, when there is
little or no crime because intelligence and morality are
intimately linked by knowing right from wrong, when every
generation is fully equipped with the genetic capital to
understand the world around them, while more and more of the
people are without debilitating genetic disease so we can devote
more time and attention to those who succumb to accident or
disease, then we will have a better world. Not one that has to
expend more and more resources supporting more and more people of
low intelligence because of our dysgenic policies.

IN UNRAVELING DNA: The Most Important Molecule of Life, Maxim D.
Frank-Kamenetskii gives a clear understanding of genetics without
political overtones. For a good understanding of the mechanics of
genes this is an excellent book. But he is not without some
philosophical thoughts on the subject. "It is very hard to admit
that there is only one single reason for each of us to come into
this world: to transmit our DNA to the next generation. There is
absolutely no other purpose for us to be born. It is very
uncomfortable to realize that our body is actually nothing more
than a shell to carry DNA. There is no difference, with respect
to this goal of existence, between a human and a bacterium, or a
simple virus, or even a plasmid. From the biological viewpoint,
people have been wandering in darkness trying to find the goal of
their existence in cults, religions, music, poetry, and fine
arts. Although they all have the same goal, various species
differ drastically with respect to the means they have at their
disposal to reach this goal. Keeping in mind the simplicity of
the goal, the diversity and the degree of sophistication that
nature demonstrates seems truly amazing. However, if you think
about it, you will realize that under conditions of fierce
competition for limited resources, more primitive organisms
should eventually lose to more sophisticated organisms, let alone
different species. It still remains to he seen whether humans are
sophisticated enough to avoid eventually following the fate of
dinosaurs. One can state that the above argument is correct only
for rather sophisticated organisms, like animals, and that
primitive organisms like bacteria, viruses, and plasmids
compensate for their lack of sophistication by their ability to
multiply with fantastic speed." The above is unabashed science,
bringing you stark reality without cowardice and aversion.
Richard Dawkins coined the term the selfish gene, and in his
latest book Unweaving the Rainbow he takes on the assumption that
genes are destiny. Humans alone can use their immense creative
power not only to build upon science and technology, we can
create and purposefully direct our own evolution. This is the
most creative endeavor ever undertaken, and our best hope for
peace and happiness without disease or want while turning from
the material to the intellectual. Marxists would deny people this
intellectual world for one filled with material needs only. For
leftist intellectuals to deny others access to this world is
cowardly, elitist and hateful.

IN THIS SHORT BOOK THE HUMAN GENOME PROJECT: Cracking the Code
Within Us by Elizabeth L. Marshall, details of the Project are
discussed in a clear and rational manner, devoid of the scare
tactics by those who oppose genetics. She explains some of the
genetic diseases that can be cured and points out that the
Project could eventually lead to discovering the genetic errors
responsible for more than 4,000 inherited diseases. She also
assures us that intelligence is a combination of many complex
genes, and we should not be looking for a cure for stupidity or a
magic bullet for genius. Genetic intelligence can only be
increased for the near future by good breeding.

She does answer the question about the number of girl babies not
born in China due to sex selection: an estimated 1.7 million a
year in a population of 1 billion. This explains why Rothblatt
didn't want to give an exact number. With a slightly
over-representation of females born to males born naturally,
there are already many more females and 1.7 million less in this
large a population can only help to give women more value in the
future. But demographic death it is not!
One sickening note that again Rothblatt would applaud, Marshall
does state that the Cystic Fibrosis Foundation opposes genetic
testing to eliminate this devastating condition and would prefer
to have a sampling of these crippled children around for our
entertainment and enlightenment. To me, these are the real haters
of mankind and are truly the modern day equivalent of Dr.
Mengela, the Nazi's Doctor of Death. Would we likewise allow lead
paint in ghettos because we would rather cure lead poisoning than
eradicate its cause? Should we not try to get people to stop
smoking because then the few smokers left would feel
discriminated against? This perverted philosophy would continue
sickness just to have more misery in the world, apparently
because they think the world is somehow better off.

IN THE LIVES TO COME: The Genetic Revolution and Human
Possibilities by Philip Kitcher, he takes a shot at several
aspects of eugenics without ever really coming to grips
empirically with the data, but does a fair job of bringing forth
relevant issues that need to be debated from all perspectives.
Kitcher sounds the alarm with regards to disability activists who
are fearful that terminating pregnancies because of genetic
disease will "worsen the plight of those who are born with
conditions, both through the withdrawal of support and through
loss of respect." As I noted earlier, this is absurd, as society
is marching towards ever greater empathy and concern for others,
while improving human chances of a life free of disease. The
polio vaccine did not bring about less support or empathy, and
there is no evidence that genetic screening and aborting children
who will have little chance of a meaningful life will do so
either. So we must dismiss such concerns without some evidence to
the contrary.

Kitcher supports what he calls laissez-faire eugenics (personal
eugenics henceforth) while dismissing utopian eugenics (social
eugenics henceforth) as going too far. His objection is simply
with social eugenics, asking what traits would be enhanced? I
would argue that intelligence, being the only trait humans are
noted for, one that separates us from other creatures, while all
other traits are part of the limbic system and are common to
other animals, that we can select intelligence as the one trait
worth selecting for. Free of disease, the human that has a higher
intelligence has been shown to be on average more moral, more
responsible, freer of violent action, and will be more productive
resulting in making more resources available for the betterment
of all people. Kitcher points out that the most money spent on
health care in the US is used to treat people in the last 18
months of life. It would seem that this will only become more of
a financial burden on society, and we must have a population that
is very productive in the short time allotted for production
rather than benefiting from shared resources. That is, people in
the future may only work about one-third of their natural lives.
The majority must become more productive in order to meet the
demands of an ever aging population.

He does feel strongly that children that would be born into the
world with little chance of hope should be aborted, and that this
shows the greatest respect for human life. And I have to agree
with him that even those who believe that humans have souls,
abortion would only free the soul from a physical body that has
little chance at a meaningful life, and may not even be capable
of finding salvation because of a lack of cognition. Abortion it
would seem would save such a soul from eternal damnation and
would be the only humane thing to do. After all, God has given
all humans free will according to evangelical Christians, and a
severely retarded person could not have the required faith or
understanding to meet the requirements for salvation. How could
any Christian send a child to damnation, rather than sparing
their souls? (See Nonbelief & Evil: Two Arguments for the
Nonexistence of God by T.M. Drange for an in-depth analysis of
these contradictions.)
I would take issue with Kitchner's warning that having a lot of
smart people would not make a better world. He states, "
Enhancing some human capacities, such as our ability to resist
infectious diseases, might benefit us all. But a widespread
practice of improving on nature--say, by increasing our cognitive
powers--could easily have unhappy consequences. A future in which
people are frustrated because they cannot lead lives consonant
with their abilities is unattractive; one in which society is
planned to contain people with enhanced abilities, the alphas,
and diminished capacities, the epsilons, is morally repugnant." I
agree that a wide gap in intelligence may be morally repugnant,
but that is exactly what we have now! Sub-Saharan African's with
an average IQ of 70, 85 in the US, Caucasian's with 103, Asian's
with 106 and Jew's with 117. Has this not caused the greatest
harm of all? Poverty, the Holocaust, Rampant AIDS and brutality
in Africa, are all caused to one degree or another because of low
IQs or a radical disparity in IQs. So if all people are raised to
a high level of IQ, with a shrinking standard deviation, would we
not all be better off? It seems to me we would. And as to the
argument that we would have a lot of frustrated smart people,
because they couldn't find meaningful work, I say bunk. Just
because one is intelligent does not mean you cannot enjoy more
physical forms of labor. I know an awful lot of very intelligent
people who preferred not going to college in favor of going into
the trades, getting married, or just enjoying life. A high
intellect has a lot more benefit than just being a professor or a
doctor, as Arthur Jensen has pointed out. It makes all aspects of
life better. So unless there is evidence that intelligent people
always prefer one life style over another, I would have to say
there is no basis for this argument. Some of the happiest times I
have had is when I worked at a grocery store, packing, stocking,
and running about. I enjoyed packing a bag quickly and with
skill, and I liked the camaraderie. In no way was I frustrated, I
preferred it to going to school. The money I made for girls,
cars, getting into mischief, dancing (I was going with an older
girl who got me into bars) were all more appealing than more
scholarly pursuits. For Kitcher to show that a society of high
intelligent people would be unhappy, he would have to show that a
society of Jews are less happy than Asians, Asians are less happy
than Caucasians, and Caucasians are less happy than Africans.
Finally, Kitcher states that "If people at high risk for certain
diseases become uninsurable and unemployable, then society will
indeed contain a new class with many of the attributes that cause
stigmatization: These people will be poor, they will not work,
they will be deprived of other opportunities, they may come to
have a higher crime rate. Just as failure to solve the problems
of insurance coverage echoes in the context of employment
decisions, so too inability to prevent either of the tangible
forms of genetic discrimination will produce new pariahs." Thus
he warns against genetic disclosure, a fairly common argument for
keeping genetic information out of the hands of employers,
insurance companies, etc. I have some sympathy for this right to
privacy, but it has in the past been abused in the other
direction, when employers have been denied the opportunity to
test employees for levels of intelligence because blacks did so
poorly. So I ask, am I to be denied the right to present to an
employer (or a mate) my list of credentials as to why I should be
accepted, including: intelligence, conscientiousness, morality,
good health, etc? What would prevent me from showing my good
genes about, just like people show off their other talents and
attributes for personal gain? Is the government going to deny me
access to my own genetic information, or make it illegal for me
to divulge it? These are all real problems and I would submit
that it would be far less oppressive to let people compete as
they do now, and try to cure or reduce genetic defects through
eugenics rather than embrace authoritarianism in defense of the
disabled. Such a world would lack the very freedom that makes
life worth living.

IN IMPROVING NATURE? The Science and Ethics of Genetic
Engineering, by Michael Reiss and Roger Straughan (R&S), has two
main components, the science of genetic engineering with an
excellent explanation of mutations, and the moral/ethical aspects
of genetic engineering. They explain how already human genes have
been put into pigs, how we may be able to change the genetic
make-up of humans, and the genetic basis for making these species
level changes in human's genetic code.

R&S also give a great deal of time to explaining the different
types of genetic mutations that occur. For example, a whole
chromosome may be lost or gained, such as an extra copy of the
small chromosome 21 that causes Down's Syndrome. Or part of a
chromosome may be inverted put be fully intact. And they explain
how dominant and recessive genes affect us and how they are
transmitted from generation to generation. This is probably the
best book reviewed here that deals with genetic and chromosomal
mutations and how they interact to make us what we are, including
the dangers of genetic engineering on humans. First, genes often
work best when they are situated next to each other, and mistakes
in insertion locations may interfere with tumor-suppressor genes.
But these are all technical problems and there is good reason to
believe they will be overcome as we complete the Human Genome
Project.

Less time is given to the ethics of genetic engineering by R&S,
but again it is also the most controversial and interesting part
of the book. They do point out that "Ethics is normally thought
of as a narrower concept than morality, and it can be used in
several different, though unrelated, senses. The most general of
these suggests a set of standards by which a particular group or
community decides to regulate its behavior--to distinguish what
is legitimate or acceptable in pursuit of their aims from what is
not, such as 'business ethics' or 'medical ethics'." What this
means is that there can be no such thing as unethical practices
in the pursuit of genetic engineering or eugenics, because any
action deemed unethical has to be agreed upon by the
participants, not imposed on them. The socialists forget this
when they try to impose secular or politically motivated ethical
standards on scientific procedures because they fear that the
knowledge that may result will harm their egalitarian cause. (See
Culture of Critique by MacDonald.)

R&S then discuss the morality of genetic engineering, both
intrinsic and extrinsic. Intrinsic being actions that are right
and wrong on their own (based on religion, evolution, etc. ??)
and extrinsic that only considers the beneficial consequences of
actions. They do a good job of explaining these two positions,
and how for example in the debate on abortion the two sides are
arguing from different perspectives with regards to what is moral
(extrinsic versus intrinsic). What they do fail to discuss is
that if humans share a moral history with other primates based on
reproductive success of the tribe, how can we apply morality to
present day actions of right and wrong? and of course we can't.
(See my article on morality). Neither the utilitarian,
consequentialist, Kantian deontological formulations, or any
other system has any innate truth when morality is considered
within an evolutionary perspective, the only one that is
empirical.

I especially liked their discussion of 'holistic', 'ecological'
or 'environmental' objections to genetic engineering (and many
other human actions the naturalists don't like). They point out
of course that we have been breeding crops and animals for over
10,000 years and that virtually everything humans do are in this
sense unnatural, that is, apparently incapable of being done by
other animals. As they state, "the progress of civilization has
been largely dependent upon our 'interference with nature'." At
one time religion was used to try and stop scientific progress,
but as faith in religion has declined the anti-empiricists have
had to turn to other forms of mystical arguments in order to
block human progress. There are now attempts, even though we have
not been able to assign a non-Darwinian moral system to humans,
to apply arbitrary moral rules to all of nature. These arguments
are made more in the milieu of postmodernist arguments that
become incoherent when evaluated rationally, but the mere volume
of emotionalism often overshadows rationalism and can sound
convincing.

For example, arguments are made that nature is somehow
foreordained to be symbiotic, with some form of natural order
that humans may corrupt or upset to the point that the planet
will be destroyed. I would argue, that aside from nuclear war,
this is impossible. And even then I would have to believe that
after a nuclear holocaust, a few species would survive to
repopulate the earth. None of this is good or bad in terms of the
earth and all of its creatures. The universe is oblivious as to
whether the earth has organic life or not. And all of the other
organic forms have no contemplation of non-existence, nor is it
possible to prove that organic existence is intrinsically good or
better than a world devoid of life and suffering.

None of the holistic arguments make any sense outside of life as
a genetic algorithm that increases in complexity as it
progresses, without any actual goal. Humans, like any other
species, are free to exploit every corner of their ecological
niche for their own benefit. However humans, with our large
brains and our ability to contemplate our own deaths, finally
have the means to arbitrarily give meaning and purpose to life,
in our pursuit of trying to assuage our death angst. Some turn to
mysticism, some to Marxism or racial purity for their own tribe,
some embrace science and accept the inevitable, etc. And this is
where eugenics as a secular religion fits in. It is merely an act
of creation, directing our species to an ever higher level of
intelligence in order to better understand the many remaining
fallacies of belief we have adopted in our journey from our
primate past.

Does this mean that eugenics as a secular religion is similar to
Christianity in being an anthropocentric religion, that
establishes a dualism between man and nature, where it is our
duty to exploit nature in the name of God, as R&S point out?
Hardly. It is based on science and does not fall into the
naturalistic fallacy. Eugenics as a secular religion is merely an
act of creation using purposefully directed evolution as its
tool. Where it is going, the means taken to get there, and the
safety mechanism to be used to obtain the expected results are
the same as any scientific project. But it is not subject to
metaphysical concerns. It readily accepts the arbitrariness of
human actions, and is based on the simple observation of science
that more intelligent people who have fewer genetic diseases will
live a more fruitful life, on average. It is no different than
wanting to build safer and safer airplanes because then fewer
people will die in plane crashes. But it does tend to further
desacralize life for those unable to accept the inevitable death
angst that they must live with, and is attacked on this basis
alone.

Speciesism is another attempt to define a moral system for all
creatures, "Put at its most succinct, it is of little
significance, the argument goes, that humans belong to a
different biological species from, say, chimpanzees, dogs, farm
animals and laboratory mice; we do not have the right to treat
such species merely as we choose and for our own ends. Think of
the conditions we normally require before humans are permitted to
be used as research subjects." Of course this is utter nonsense,
because if all species are equivalent then they all have the same
moral obligations between species or tribes (pack, etc.). The
fact is, even chimpanzees will treat each other in the troop with
some moral considerations, even taking care of an injured member,
but will go on raiding parties to kill members of other troops.
Canines and felines will also kill their own. So if we are really
to put aside speciesism and rejoin the moral constructs of other
animals, then the only moral imperative is reproductive success,
and that includes practicing genocide whenever we can get away
with it to benefit our own kin! Is that really what these
moralists (specifically Peter Singer) are arguing for? Such
formulations of human ethical behavior can only be grounded by
ignoring our own evolutionary past and all the empirical evidence
regarding our true nature.

R&S discuss the ethics of using DNA fingerprints to establish a
national database as is increasingly common in a number of
countries for controlling immigration, paternity suites, and to
fight crime to name just a few uses. For a more complete
discussion however see Richard Dawkins' new book Unweaving the
Rainbow: Science, Delusion and the Appetite for Wonder.

Finally, R&S introduces another one of those anti-intelligence
arguments stating that if we become too smart, and our memories
become too vivid, we may regret it because we will not be able to
forget unpleasant happenings (or even dreams for that matter).
But all one has to do is ask how many people lament not being
able to remember something versus those who complain they can't
forget (which is not the same as not being able to get over a
tragedy--which does not require an accurate memory but has
emotional impact instead). This seems like a silly argument, and
one would have to show that people with good memories suffer more
from such a condition than those with a poorer memory. For
example, a study could be done to see if more intelligent
soldiers from the Vietnam War suffered more from Traumatic Stress
Syndrome than the less intelligent. Since all servicemen are
tested this should be rather easy to determine if the records
could be obtained of those soldiers who were still suffering the
effects of combat after a number of years. I would suggest that
intelligence is just as likely to help a person understand what
happened and to get over it, rather than hindering the healing
process because of too vivid a memory.

IN LIVING WITH OUR GENES: Why They Matter More Than You Think by
Dean Hammer and Peter Copeland (H&C) is a very interesting book
that looks at the following character traits, or 'temperaments',
that are influenced by genes: Emotional instinct, thrills, worry,
anger, addiction, and sex. In addition they include intelligence
and how genes are involved in its expression. It is important to
note that diversity in personality or 'temperament' is controlled
by the limbic system, which is shared by all animals and used by
primates long before we acquired a higher intelligence. That is
why as a social eugenicist I would argue that only intelligence
needs to be raised to higher levels, while allowing the diversity
of temperaments to coexist in a random manner, allowing everyone
there own means of expressing themselves. That is, I would not
try to eliminate shyness for example, or increase novelty
seeking, because there is no good reason to do so without a
wealth of data on testing and showing that one temperament is
always better than another.

Intelligence however, is unique in that it is separate from the
limbic system, rational, and is the primary difference between
humans and all other animals. This again is not speciesism, it is
just an observable fact, and does not make humans better or worse
than other animals. But after over 100 years of research,
intelligence has been shown to be always beneficial on average,
and there is no reason whatsoever to want more diversity in
intelligence, but rather to elevate everyone to the highest level
of cognition possible. (see my review of Intelligence and Public
Policy as well as the APA report.) I will return to this later.
But for now it is important to state that until humans are all as
intelligent as we would want them to become, without causing an
unforeseen pathology or neurosis, social eugenics need only be
concerned with raising IQ, and can afford to leave temperament
alone until we have acquired a great deal more knowledge about
human nature and where we want to go with our genetic capital.

H&C discuss at length how temperament is influenced by genetics
and the resulting brain chemistry that makes us all unique. I
will hit upon just some of the points I personally found most
interesting before returning to intelligence. For example, it has
been found that "shyness, or being outgoing, is inherited at
birth and lasts a lifetime." A condition I am sure many people
have assumed was determined by the family environment. These
differences are caused by "enzymes [that] make and degrade more
than 300 brain chemicals that influence thinking, acting and
feeling." What has been argued in the past with respect to
intelligence however is how much alike people are genetically,
and therefore the differences must be environmental. However, the
differences in temperament, like intelligence, are caused by just
0.1% difference in genes between people, and there is only 1 to
2% difference in genes between humans and chimpanzees, so it is
irrelevant how much we are all alike when a few genes can have
such a profound impact on temperament and intelligence! Evolution
has made sure that we are all different from each other in order
to 'test and reproduce' over and over again in different
environments so that the genes that are better at survival keep
getting passed on in ever increasing numbers. Behavior genetics
is the science that studies these differences, to determine what
percentage of human traits are genetic, and as a science it is
only about 30 years old, but advancing at a phenomenal pace.

The most accurate tools so far for determining how much of any
trait is inherited has been twin and adoption studies where both
identical twins and siblings have been reared apart (see my
review--journal of intelligence). Using numerous studies and
mathematical methods, accurate estimates can be made of
heritability. The results of these studies by Thomas J. Bouchard
Jr. head of the Minnesota Twins Studies were shocking when they
were first published in 1988, and then later replicated by other
researchers. They showed clearly that genes do matter more than
we had thought. Nature was winning out over nurture, "in fact, it
is part of our nature to respond to nurture. . . . Giving
children love and knowledge is as essential as giving them food,
but at some point, parents must understand that children are
already on a path beyond anyone's choosing. Children are who they
are, and parents are better off getting to know their own
children than trying to mold them into some ideal created out of
thin air."

Two researchers have divided up novelty seeking according to H&S.
Robert Cloninger says it is made up of exploratory excitability,
impulsiveness, extravagance, and disorderliness. According to
Marvin Zuckerman it is made up of thrill and adventure seeking,
experience seeking, boredom susceptibility, and disinhibition.
But it is highly heritable (40%) and is an important trait in
determining how we behave, but it is also hard to recognize. A
novelty seeker may be promiscuous, go mountain climbing, or stalk
the Internet heatedly debating various sensitive issues. But it
is definitely not cognitive but comes from the limbic system.
High scorers always need to take a deep breath before acting to
allow the cerebral cortex, the planning part of the brain, to put
the brakes on some careless or dangerous behavior. Of course,
that is where intelligence comes in. We need both people who are
high and low on novelty seeking, but intelligence will always
help to control the more impulsive behaviors of the thrill
seekers.

Novelty seeking is also an important factor in marriage.
Different levels can cause problems for mates. As H&S state, ". .
..having different levels of novelty seeking is a frequent source
of dissatisfaction in relationships and marriage. Behavioral
geneticists call 'birds of a feather' by the fancier name
'assortative mating.' There is good evidence of assortative
mating because of social attitudes, such as religious beliefs,
tolerance for diversity, and political views, and to a lesser
extent for intelligence. However, for most personality traits
there is no assortative mating: correlations of personality
scores between spouses are usually close to zero. Novelty is an
exception to this rule."

Harm avoidance, neuroticism or emotional sensitivity is another
major trait we share with other animals but is extremely
important in our everyday lives and is highly heritable and hard
to alter. It is responsible for giving us our outlook on life,
and includes anxiety, fear, inhibition, shyness, depression,
tiredness and hostility. From an evolutionary standpoint mild
anxiety and depression are useful under certain circumstances,
and is no doubt the reason it is so common. And not only for
escaping from danger, but as H&S point ". . .a fretful, crying
baby is more likely than a calm, quiet baby to attract a mother's
attention and care. One study in Africa showed that infants with
a 'difficult' disposition fared better than those with an 'easy'
temperament during famine." And later, "Depressed or not, happy
or sad, the gene doesn't care about how you feel. It's sole
concern is to be passed on to the next generation." They also
make and interesting point that happiness is fairly constant,
according to studies of lottery winners who were no happier one
year after winning large amounts of money. And this also makes
evolutionary sense. Our genes don't care about our happiness but
whether we are reproductive. So urges for wealth, greed, leading
to attracting females for men and attracting wealthy men for
females is always fundamental. An organism that all of a sudden
finds complete contentment is no longer reproductively motivated.
What this means is happiness to a large part is innate, and will
not be changed that much by a better job, fame, wealth, or any of
the other material things that we try to accumulate. (But I for
one will keep trying, unable to shed my ego under the control of
my selfish genes.)

The genetic determination of sexual preferences for a long time
was thought to be nurturing, but research into many cultures
shows a revealing pattern of repeatability proving that it is
much more genetically innate. Women are looking for commitment
and resources (money) from men to help raise children, and men
are looking for youth and beauty in women to sire healthy
children. The two objectives are contradictory but the tensions
set up can create a stable family for the nurturing of children.
As H&S state, "the best thing a man can pull out of his pants is
a big, thick wallet." But the most controversial question about
sex is the heritability of gay genes. H&S indicate that the
heritability of male homosexuality is about 50%, and "The best
recent study suggests that female sexual identification is more a
matter of environment than of heredity." I personally think that
this issue needs a lot more research. As with intelligence, the
prenatal environmental impact is very hard to test for using twin
and adoption studies. And sexuality is determined by hormone
changes during pregnancy that can be impacted. What this means
is, even for identical twins, the mothers chemistry at critical
times of development may alter the directional path of sexuality,
influencing sexual preference. One anecdotal observation, which
is only a clue that should be verified by research, is that gay
men are much better looking than lesbians who often look mannish.
If it was primarily the environment that causes sexual
preference, it is hard to explain what at least appears to be
physical differences. Speaking as a eugenicist and an amoralist,
I find the issue interesting only in terms of evolution. It seems
to me that homosexuals contribute far more to society than they
reap, considering they seldom have children and are not prone to
crime or dishonesty, and are therefore of great benefit. However,
in the next book I review, there are genetic engineering methods
that may allow for gay couples to reproduce.

Now returning to intelligence, always the most difficult subject
for an author to discuss because of its political taboos, H&S
state "There is no single factor more important in an adult's IQ
score than genes." And they also give a very good accounting of
the chemistry involved in memory, how we learn, the parts of the
brain involved in cognition, etc. A very good general
introduction to intelligence that covers some areas that others
on the subject leave out. They reiterate what many on the left
keep trying to deny. The Marxist Gouldian apologists would like
us to believe that "we all have special and unique talents." But
the evidence belies such propaganda. H&S state "But it's also
clear that people who are particularly bright tend to be good at
many different types of mental activities, while less bright
people rarely excel at any. IQ tests reflect this diversity of
skills by asking different types of questions. When the scores
from thousands of IQ tests are analyzed, two results emerge.
First, there is a general cognitive ability factor, called the
'g-factor' or simply g, which cuts across all the different types
of intelligence measured by an IQ test. People who are high on g
tend to do well on all aspects of the test, while those who are
low on g do not fare as well across the board. Second, there are
specific areas of mental expertise that are partially but not
completely distinct, such as word fluency, numerical calculation,
spatial visualization, memory, and so on. So overall intelligence
depends on a combination of general ability (g) and specific
expertise. Although the significance and usefulness of IQ tests
are passionately debated, one point should not be lost: IQ tests
do what they were originally intended to do, they predict a
person's ability to perform in school. In study after study, IQ
is the single best predictor of school performance. Although many
other factors, such as socioeconomic status and parental
occupation play some role, there is no other better predictor of
a child's grades or of how far he will proceed in his education."

They go on to describe how heritability is calculated, and
conclude, along with most psychometricians that intelligence is
between 50% and 80% inherited and heritability increases with
age. This is all pretty standard stuff, but continually denied by
Gouldian apologists and the media, through slippery denials and
begging for more time to try and make intervention work in
raising those with low IQs out of poverty. But the results of
such efforts have been miniscule and embarrassing for
egalitarians. Of course, environment is important and no one
denies it. H&S describe a study of children raised in orphanages
without love and human contact and they show its deleterious
effect on cognition. But most of us are aware of such treatment
for humans and animals alike. When the young are severely
deprived of nurturing contact, they will suffer. But does that
apply to many children? Hardly. Even those raised in what is
considered poverty by today's standards would have been well fed
and clothed by standards of only 100 years ago. So as long as
children get enough emotional contact, as seems they must in even
the most poverty stricken households, they should not suffer from
any deprivation that will impact them intellectually later in
life.

They state that the argument in The Bell Curve that shows a
racial genetic disparity in intelligence is unsound because twin
and adoption studies cannot be used to determine this. They then
go into one of the standard Gouldian analogies about planting
seeds in bad or good soil and how they wither or prosper, the
same old rehashed apologia. And then they put forth the racial
mythology argument: blacks feel bad about themselves and
therefore don't test well. Usually one or two short dismissals of
racial genetics suffices for many of these authors who want to
write about genes and how they impact our lives, but they run
into the differences in intelligence between population groups
and they feel they have to at least mention it. But of course it
is a dilemma for them. No matter how they really feel, as most of
them are academics or in the field of making public policy, they
must follow the politically correct course and dismiss The Bell
Curve, while at the same time ignoring subsequent research and
publications that supports the results.

In fact, it has gotten to the point that The Bell Curve, because
of its popularity, has become a tool for racial apologists,
because it allows them to ignore more important works such as
Arthur Jensen's 1998 book The g Factor: The Science of Mental
Ability that deals specifically with race differences in IQ and
concludes that they are real and they are significant. Any
further dismissal of the disparity must answer Jensen's well
researched and academically reviewed results (see my review of
his book). Jensen argues that environment could not account for
the 15 point IQ gap between blacks and whites, not to mention the
15 point IQ gap between whites and Ashkenazi Jews. And if we
factor in the reported sub-Saharan African's IQ of 70, then Gould
et al. will have to explain in terms of the environment a
difference of 47 average IQ points between the two groups, a
phenomenal difference in intelligence that can only be explained
by genetics.

"From now on there will be more favorable preconditions for more
comprehensive forms of dominion, whose like has never yet
existed. And even this is not the most important thing; the
possibility has been established for the production of
international racial unions whose task it will be to rear a
master-race, the future 'masters of the earth.' The time is
coming when politics will have a different meaning." From
Nietzsche's The Will to Power.

IN REMAKING EDEN: Cloning and beyond in a brave new world, Lee
Silver tackles genetic engineering with the creative flair that
only a true scientific empiricist can muster. This is the only
book of those reviewed that could be considered futuristic and
unabashedly scientific in every respect. A remarkable achievement
in describing what is in store for genetic engineering.

Of the books reviewed, only Remaking Eden takes a futuristic look
of what is available now and in the future and paints some
interesting scenarios. Only Remaking Eden understands the
importance of purposefully directed evolution, under the
conscious control of the human intellect versus the algorithmic
control of the selfish genes that have heretofore had control of
human destiny. The left would like us to turn our backs on our
human nature, and pretend we are somehow beyond the rules of
nature and only an egalitarian universalism will solves the
world's problems. Silver shows us that with the dawn of genetic
engineering and eugenics, the future will be nothing like a
Marxist perspective of human conflict, but will transcend the
very concept of human, one that Nietzsche would have
enthusiastically embraced.

Silver opens with a discussion of the future GenRich class of
people, those wealthy enough to provide their offspring the
advantages of having designer genes inserted into their germ
cells that will be passed on again to their children as well, who
may have additional enhancement genes inserted, etc. Will they
technically be considered a new species? How far can the genetic
alterations go before breeding between the GenRich class and
Naturals will no longer be possible? Is it then morally
acceptable for the Naturals to kill the GenRich as a dangerous
intellectual and manipulating predator class, or for the GenRich
to thin the herds of the Naturals the way we thin deer herds when
they do not have enough to eat. After all, they are separate
species, with talents, heritable diseases, and intellects so
different from each other that empathy and compassion for the new
underclass will wane to the point of being replaced by contempt,
like rats in the alley.

The left of course will try to stop this from happening by
shackling human reproductive freedom by passing laws against such
practices. But of course this will only accelerate the speciation
process, by restricting those with moderate to low incomes from
taking advantage of genetic engineering in favor of the
upper-class who will vacation and conceive their children in
countries who will remain free to advance human evolution, while
also being able to provide their own citizens with enhanced
genes. These countries (probably Asia) will advance in their
average genetic capital traits like intelligence and technical
advancement while those controlled by the religious right and the
old Bolshevik left will unite to deter this technology
altogether, all in the name of preventing an ideology they cannot
accept, evolutionary empiricism. Science will be subordinated for
postmodernist propaganda about how the world should be molded
into the classless state, one that will fail because it ignores
the realities of human nature.

Silver states that "But, as one might imagine GenRich parents put
intense pressure on their children not to dilute their expensive
genetic endowment in this way [intermarriage between GenRich and
Naturals]. And as time passes, the mixing of the classes will
become less and less frequent for reasons of both environment and
genetics. The environmental reason is clear enough: GenRich and
Natural children grow up and live in segregated social worlds
where there is little chance for contact between them." But of
course that parental pressure already exists in Jewish genetic
separatism and to maintain Jewish blood purity. There is great
concern among Jews regarding intermarriage, precisely because
they are the forerunners of the GenRich class, the rest of whites
and Asians are the Naturals, and Hispanics and blacks are [fill
in the blank]. He goes on "Anyone who accepts the right of
affluent parents to provide their children with an expensive
private school education cannot use 'unfairness' as a reason for
rejecting the use of reprogenetic technologies. So the future
will just include more minority groups who will choose to
maintain racial or species blood purity in order to maintain
there cultural and economic superiority over other groups. The
competition could become severe and violent if we are to believe
human reactions to threats of dominance or subjugation, not
unlike another Holocaust.

Silver also has the most coherent explanation pertaining to
abortion and when life begins. He divides life into human life in
the special sense versus life in the general sense. Life is
nothing more than a high degree of internal organization that
uses energy to maintain a high level of information content.
Death is when the energy gets turned off and the information and
internal organization of the living thing begins to dissipate. So
even death has no absolute boundary or point in time. Different
parts of the body we call dead will continue to live for some
time until the energy runs out. And human life in the special
sense is located between our ears in our consciousness that
results from a highly organized and functioning nervous system.

So when does human life in the special sense begin? First, it
cannot occur until the nervous system is functioning, until then
they are just cells growing, not unlike bacteria. The fertilized
egg is alive as organisms go, but no human essence of
consciousness is present. Silver then discusses some anomalies
even if some people still believe that there is a soul present at
conception. If so, what happens to all of the naturally aborted
embryos that are the rule rather than the exception? What about
embryos that start out as one and then split into identical
twins, do they share a soul or each get a new one? What about
chimeras, a rare occurrence where two embryos mix there genetic
content and the resulting child is really made up of parts of
both beings. Do they each share part of each other's soul? And
cloning. If a human life can be created without conception it is
invalid to say conception must mark the beginning of each new
life.

Silver asks "1. Is the embryo alive? Clearly, yes. 2. Is the
embryo human? Yes again, but so are the cells that fall off your
skin every day. 3. Is the embryo human life? No. The embryo does
not have any neurological attributes that we ascribe to human
life in the special sense." When we speak of life we include
consciousness, feelings, the ability to feel pain, anger, fear,
etc. These are all part of animal life and it is why we suffer
such pain when we finally have to put down a dog from disease. So
clearly, life only truly begins with the development, connection,
and functioning of a cerebral cortex at about the 24th week.
Before then, human life in the special sense is not yet present,
and the fetus is just a living parasite. And even the Catholic
Church held this view, that males became ensouled at six weeks
and females at thirteen weeks, as developed by Aquinas, and
remained church doctrine until 1869.

Silver does a good job of clarifying how competing forces can
alter the outcome of evolutionary mechanisms once humans acquired
the ability to reason and became subject to social or personal
indoctrination, or taking on belief systems that run counter to
natural instincts. He states, "People whose genes programmed them
with reproductive desire (separate from sexual desire) would be
more likely to engage in activities that promoted successful
pregnancy, childbirth, and parenting. Their children, in turn,
would inherit the same genes and do the same for their children,
and so on through each generation. Ultimately, the emotional
desire to have children would spread throughout the entire
species. Of course, most of us know people who are childless by
choice. How does biology explain this? The explanation comes from
the single attribute that uniquely defines us as human beings. We
alone--among all animal species--have evolved the intellectual
capacity to comprehend and, at times, counteract the natural
predispositions provided to us by our genes. And under certain
circumstances of environment, culture, or intellect, reproductive
desires can be rejected in favor of other desires centered more
on the self, on other human beings, or other life goals."

This is a very important dilemma for any eugenics movement and
also explains why society is now practicing deleterious social
dysgenics that will further reduce the average level of
intelligence genes in the population. Intelligent people have the
ability to plan and carry out long range goals, weighing options,
calculating what is the best course of action. They will refrain
from early pregnancy in favor of getting an education,
establishing themselves financially in an occupation, and then
only will they plan and have children, sometimes. For many, the
excitement and rewards of an active intellectual or financially
rewarding occupation makes having children less of a need and
more often a burden. They can understand children and nurturing,
will know what is developmentally best for children, but do not
find any compelling reasons in an overpopulated world to have
children just because they can. They will be the overclass with
few or no children, with a loss of smart genes. In the future,
they will be responsible for working and paying taxes in large
part to support the underclass.

The underclass acts spontaneously, quite often acting on urges
without thought, will get pregnant and often times will have the
children for their own entertainment and pleasure, or because
they can't comprehend the costs of such a commitment. They will
breed much more rapidly, much earlier, and they produce more and
more children that will be less intelligent on average. This is
the social dysgenics as practiced today, primarily because of the
egalitarian intelligentsia that is committed to propping up the
underclass while tearing down the middle and upper-class. These
people are the remnants of the Bolsheviks that now preach a
postmodernist agenda that rejects science for a utopian world
based on their own visions, and in denial of the disaster that
befalls any nation where the genetic capital of its population is
in decline. If it continues, America will self destruct in
racial, class and ethnic conflict in the political arena if not
in actual violence.

Genetic engineering then has the potential for experimenting with
alternatives that will allow people with a higher intellect to
have more options for having children, and with financial tax
incentives favoring productive working people rather than the
perpetually under-employed or unemployed, political policy can
once again turn to encouraging the more intelligent to have
children. Silver explores some of the possible reproductive
techniques that will open up opportunities. For example, he
explains that birth defects for cloned children should occur less
frequently than birth defects in naturally conceived children.
And he claims that surveys have shown that 6 to 7 percent of the
American adult population would be interested in cloning
themselves. He points out that cloning will probably never be
widespread, but it is a way to preserve those unique individuals
that were lucky enough to get all of the best genes available,
making them remarkably valuable to society. The top 1% of society
is responsible for all scientific and political policy
advancements and breakthroughs. What a boon would it be to be
able to clone 50 Stephen Hawking's in the future? especially with
genetic engineering curing his debilitating disease --
amyotrophic lateral sclerosis.

He then goes on to explain how lesbian couples could use genetic
engineering so that their children would each have 25% of each
persons genes, with 50% coming from a male donor. A significant
incentive for a truly committed prosperous lesbian couple to have
children of their own.

Likewise, surrogate mothers, a technology available now, could be
extremely useful in encouraging the upper classes to have
children. Willing to pay someone else to carry their children to
term, women will not have to worry about gaining weight, losing
their figures, not being able to continue working or being active
in social activities, etc. On the flip side, surrogacy will
provide and opportunity for the poor to contribute to society
while earning a living. They could also be under the watchful eye
of the biological parents, who may be able to have the surrogate
mother live with them, to make sure that the mother gets adequate
nutrition, health check-ups, doesn't smoke, drink or do drugs,
and generally is protected from harming the child even though
they may not be of the highest intelligence. This would also be a
good form of training, helping to train the surrogate mother how
to protect her own children should she get pregnant naturally.
But of course society will be better off if the less intelligent
act merely as surrogates for having the children of the
cognitively gifted, rather than contributing to dysgenic trends
by having their own children with few prospects of meaningful
employment in a world that is in demand of intelligence. Silver
points out that surrogacy is opposed by many as a form of
prostitution, but in reality it is just another form of
reproductive freedom. This is no more prostitution than when a
man, to support his family, has to descend into the dangerous
coal mine day in and day, to labor in cramped and dirty
conditions, to do what is necessary to survive. Surrogacy is a
luxury compared to such a life, or that of a share cropper. So
exactly what is objectionable? To sell oneself for surrogacy is a
worthy purpose and therefore is not prostitution. It is giving to
the well-being of the future gene pool. (Of course, the
egalitarians are opposed to these concepts because they reject
science and biology and are promoting a Marxist agenda of
destroying the upper-class by trying to get the lower classes to
multiply and then to rebel against their so-called masters. Just
note the glee to which they have announced that thanks to
immigration and social dysgenics, white America will soon be a
minority. This is nothing less than open warfare against those
very people who founded this Country. Any attempt to reverse
these political goals by the left will be condemned by any means
possible.)

Silver points out that the elite moralists, having frightened the
masses, have managed to outlaw surrogacy in many Western
countries. But as the eugenics movement moves international, it
may be far easier to set up breeding farms in third world
countries, under the watchful eyes of Western entrepreneurs to
make sure the mothers adhere to strict health practices, at a far
cheaper cost than paying a higher price for such services in
advanced countries. The children could then just be picked up
when the child is born. And with the Internet, the biological
parents could even look in on the surrogate mother from time to
time to make sure the facilities are properly managed. What a
boon to a eugenics program to encourage the productive members of
society to have more children, especially when coupled with tax
incentives that make having children monetarily rewarding as well
as helping future generations by increasing the smart genes.

One fascinating proposal put forth by Silver is the possibility
of speeding up evolutionary change by shortening the time per
generation. For example, expectedly very bright children could be
tested at an early age of 4 or 5 years old, and if they are
highly intelligent, the germ cells could be collected and more
children could be born by surrogate mothers. That means, instead
of a new generation every 20 years, it would be reduced to 5
years with a four fold increase in evolutionary advancement. He
also discusses the bizarre possibility of using germ cells from
aborted fetuses to generate new embryos. These children would be
born to parents who had never lived. These strange reproductive
technologies are less a threat to society from there actual
commission of course than they are a threat to our irrational
belief systems, our firm conviction that we are somehow separate
from other animals, and we have a soul that will allow us to
escape death, and it is this fear of death alone that drives this
fear of human genetic tampering.

Another interesting prospect Silver puts forth is the ease with
which spermatogonial cells are self-renewing, even when
transplanted into animals. That means the sperm cells from a
Michael Jordan or an Arthur Jensen could be manufactured
indefinitely by continuous harvesting and re-implantation into
animals making these highly valuable sperm cells available for
centuries. More and more, rational people will be more interested
in producing truly remarkable and gifted children, rather than
chancing a merely mediocre child. Or how about the executive that
wants to marry for beauty but would like the children to be
highly intelligent. In this case, donor sperm or eggs from the
highly intelligent would replace the beautiful bimbo's genetic
contribution. The best of both worlds, a beautiful mate and
intelligent children!

Silver makes the point that "At each stage throughout the
evolution of our ancestors--from rodent like mammals to apelike
primates to Australopithecus to Homo habilis to Homo erectus and,
finally, Homo sapiens--small groups of individuals gained genetic
advantages that allowed them to survive even as they participated
in the death of the species from which they arose! Survival and
evolution operate at the level of the individual, not the
species." And later, "Civil libertarians tend to see any type of
coercion as an infringement on reproductive rights. And liberal
libertarians would be strongly opposed to policies that
discriminated against those born with avoidable medical
conditions. Communitarians, however, may view the refusal to
preselect against such medical conditions as inherently selfish.
According to this point of view, such refusal would--by
necessity--force society to help the unfortunate children through
the expenditure of large amounts of resources and money that
would otherwise be available to promote the welfare of many more
people. The communitarian viewpoint is considered shocking to
many in America today because, as Diane Paul says, 'the notion
that individual desires should sometimes be subordinated to a
larger social good has itself gone out of fashion, to be replaced
by an ethic of radical individualism.'"

For eugenics as a secular religion to take hold, it needs to
include social eugenics and not merely personal eugenics. And we
must view such a culture as communitarian and less
individualistic, at least to reproduction. It seems to me that a
communitarian social structure, coupled with elimination of many
of the moralistic prohibitions against consensual crimes, would
be an ideal combination of freedom to enjoy life while improving
the genetic capital of future generations. We are well on our way
towards a world that can be freer of disease, hunger, ignorance,
boredom, violence, hard labor, prejudice, ethnocentrism,
religious fanaticism, irrational belief systems, and 12 step
programs; for one that is based on social eugenics where a more
intelligent populace will be able to utilize that higher
intellect in their personal lives and in public life for
controlling the selection of our leaders. It is only because of
folk psychology and an inability to understand leadership
relationships that evolved in the small tribe that we are so
easily duped by our political and religious leaders. A much
higher average intellect will make the herd mentality much more
difficult to pray upon by demagogues and lead to more stable
political systems.

Though personal eugenics is considered to be much more benign
than social eugenics, Silver has produced some of the most
insightful scenarios of what can be expected in the near and not
so far future. His vision includes the possibility of those with
the where-with-all both intellectually and financially, to take
the opportunity to use genetic engineering to select the best
embryos for maturation, or even better yet or in combination with
embryo testing and selection, to insert new 'gene-packs' into
their children to be passed on as a permanent genetic
enhancements from that generation forward. These 'gene-packs' can
enhance the individual into a truly designer child, and will
begin the process of speciation where the master race will chose
to split from the Naturals, the new GenRich species will take
hold. And unless we submit to Marxist totalitarianism to stop
this progress, it will only require one small country where the
rich will be able to go to have their chosen embryo's genes
enhanced, limiting again access to only the wealthy or the
society that is really committed to social eugenics. For example,
if Singapore adopted a social eugenics program to genetically
enhance all of its future citizens, and they could create a
master race, would other country's old Bolsheviks step in to stop
them militarily? Or how about China? Would we be willing to start
a world war to prevent them from creating a master race? Once the
technology is made available it will spread, and no nation or
ideology will be able to stop it. So the question is, do we try
and raise up everyone to a higher intellect and free of genetic
disease, or will we try to suppress this creativity and split the
human species, making genocide moot. One species destroying
another is not morally reprehensible if one is seen as a pest,
like cockroaches to be disposed of.

As Silver explains it, "You can see the problem we are running
into. If we allow the possibility that 'man's domain' extends
into the nucleus--into the DNA itself--then by this line of
reasoning, God's domain vanishes into ... nothingness. This
frightening notion compels some people to draw a final line--a
veritable last stand--around the genetic material. . . . Although
all other intrusions into the body may work around the edges,
genetic engineering, it seems, impinges on the essence of life
itself--the soul. And the soul is clearly in God's domain. The
sociologists Dorothy Nelkin and Susan Lindee describe it well:
'Just as the Christian soul has provided an archetypal concept
through which to understand the person and the continuity of
self, so DNA appears in popular culture as a soul-like entity, a
holy and immortal relic, a forbidden territory. The similarity
between the powers of DNA and those of the Christian soul, we
suggest, is more than linguistic or metaphorical. DNA has taken
on the social and cultural functions of the soul. It is the
essential entity--the location of the true self--in the
narratives of biological determinism.'"

So Nietzsche's prediction has come true, but through an
understanding of neo-Darwinism and genetics rather than through
the enhanced virtues of one class of people over another. The
'ligtht of the nations' will be carried on by a new chosen
people, a people who chose themselves to evolve to a higher moral
and intellectual plane. Nothing now can stop this process except
the horrific suppression of all that we know and understand about
our past, and the vision of what is available in the future. Man
is the creator of his environment and now the creator of the
future generations of creators, the only legitimate creators
left. Silver elegantly explains that "While selfish genes do,
indeed, control all other forms of life, master and slave have
switched positions in human beings, who now have the power not
only to control but to create new genes for themselves. Why not
seize this power? Why not control what has been left to chance in
the past? Indeed, we control all other aspects of our children's
lives and identities through powerful social and environmental
influences and, in some cases, with the use of powerful drugs
like Ritalin or Prozac. On what basis can we reject positive
genetic influences on a person's essence when we accept the
rights of parents to benefit their children in every other way?"

So the choice is ours, to continue on with social dysgenics, as
advanced by the egalitarians, as the average IQ of humans
declines gradually leading back into barbarism, cruelty and
ethnic tribal warfare, or do we embrace social eugenics and
elevate everyone's intelligence pushing us to a higher and higher
level of moral and intellectual superiority over our existing
species. Evolution dictates that we are never stagnant, always
moving in one direction or another, as gene frequencies keep
changing in density within different populations. We have watched
the Jewish model of eugenics elevate the Ashkenazi's average IQ
to 117, with its attendant claimed moral superiority to go with
it. Now it is time to share this success with others, regardless
of tribe or blood line, and without regards to ethnicity or
supremacy.

Postscript: THE UP SIDE OF CLONING (SOME) HUMANS
How quickly we forget the argument against abortion, "but what if
he/she had been a Beethoven?" Well we can put that all behind us
now because soon we should be able to clone the modern day
Beethoven's (Prince), the Einsteins (Milton Friedman) and any
other of the very small fraction of our population that
contributes to the arts or sciences. Mayr has estimated that only
1% of the population has the intelligence and the motivation to
make contributions for advancing science, culture and the arts.
The other 99% of the population, being sheep, only apply what
others have created. But if we want to expand that 1%, what
better way than cloning those who have proven they have the right
genes for advancing culture for the rest of us. Now that a
Riverside, Illinois scientist Richard G. Seed has announced plans
to clone a human by mid 1999, the reactionaries are really
clamping down and trying to defeat science. Do they really think
they can halt progress? One of the couples that have volunteered
for the cloning project are both sterile, neither can produce a
sperm or an egg. Are they to be denied the chance to reproduce?
That is the only pertinent question and one that is personal,
autonomous, and not subject to societies condemnation or
restrictions. A discussion on cloning (Larry King 6/24/97)
between Dr. Ian Wilmut, biologist at the Roslin Institute in
Scotland, and the venerable Dr. Jerry Falwell, religious cultist,
summed up the concerns that I have been reading about why we
should not clone humans. First, they both agreed that it was to
human's advantage to clone animals because it would advance
research, benefiting humans. Jerry seems to be enamored with
wanting to live a very long time, something of a mystery for me
since he claims he is going to a very fine place indeed after he
dies (heaven). Why is it those who should not fear death seem to
shun it the most? A puzzle of faith I guess. But the old
anthropomorphic argument arises that what is good for the goose
(all other species) is not good for the gander (Homo sapiens). I
wonder if all the animals have a sense of how much we appreciate
their sacrifices? The arguments against cloning humans were the
same ones I have been hearing since this debate began. First, it
would destabilize the human condition, disrupting our faith in
the sanctity of life and the high and separate positions we
humans hold over all other species. As one who would like to see
humans "get over themselves," the need to clone at least one
human seems essential. I realize that exposing Jesus Christ's
writings as mostly myth, proving the world is not flat and we are
not the center of the universe, and that we evolved from apes
several million years ago has done little to dissuade the sheep
from believing in their own beneficence. But every little insult
to their egos that advances science over mythology seems worth
the effort. Second, cloning humans will allow additional research
into human behavior, education, crime prevention, and the overall
condition of mankind. The recent Minnesota Twin Studies have
shown conclusively that such human traits such as intelligence,
religiosity, and conscientiousness have a predominantly genetic
basis and any one human is limited by this genetic potentiality.
Knowing this we need to further define how malleable humans are.
Cloning is the next step in environmental experimentation, where
donors can have themselves duplicated genetically and their
clones placed in alternative environments to see how they
develop. One clone can be raised in environment X and another in
environment Y and the results compared a generation later. This
type of controlled experimentation can lead to the final
resolution of what makes us what we are, our genes or something
else. Third, and probably the most exciting, is the possibility
of greatly expanding the geniuses we have in this country to make
us number one again. With China's 1 billion population, and with
their average IQ's about 5 points higher than the average
American's IQ, cloning may be the only way we can stay
competitive aside from encouraging the very smartest Asians to
emigrate to the West. Dr. Wilmut claims that we should not clone
because genes are only 'part' of what makes one a genius. But
that is precisely why we should clone. By knowing in advance that
a person has all of the genetic components to advance science or
culture, we can invest heavily in their cloned duplicates to make
sure they get the very best training and opportunities to surpass
their originator. What a perfectly sensible and productive way of
channeling our educational resources into those few who can
benefit the nation. Wasting money on the retarded, the disabled,
and the genetically disadvantaged is just sucking the lifeblood
out of the nation's resources. Why play dice with genes when you
can get the genuine articles in the perfect combinations.
Finally, cloning is the only way to preserve the genetic capital
of truly remarkable individuals. From Michael Jordan to Francis
Crick, why not preserve the genes into perpetuity of the very
best. This is equivalent to preserving those rare works of art or
historic buildings, except they can never be reproduced by normal
breeding methods. The most elegant cathedral could be duplicated
again and again, but not the perfect combination of genes.
Breeding can improve the odds, but when the genuine article shows
up it should be preserved for as long as possible through cloning
(how about The Genotype Preservation Project?). Keep replicating
those members of society that have the genes that we all admire.
We can never have enough of the gifted. Giftedness is a trait
that is emergent, that is it is more than just the combination of
the parents' genes, it is a unique combination of those genes.
Sulloway, in Born to Rebel: Birth Order, Family Dynamics, and
Creative Lives(1997), explains it best, "Just as with a scrambled
telephone number and its resulting connection, genes that have
been scrambled express themselves disparately. For this reason,
many genetic influences are unique to the individual and cannot
be passed on through inheritance. Such traits are said to be
'emergent.' The famous race horse Secretariat is thought to have
possessed such emergent abilities. Secretariat won the Triple
Crown in 1973. To say that Secretariat 'broke' course records is
an understatement: he smashed them. Most of Secretariat's racing
achievements, such as winning the Belmont stakes by 31 lengths,
have never been approached to this day. Of Secretariat's 400-odd
foals, only one (Risen Star) came close to matching Secretariat's
racing abilities. Risen Star won two of the three contests that
make up the Triple Crown, but even in these victories he was
several seconds behind his sire's record-setting paces. For horse
owners who paid handsomely for Secretariat's stud services, the
problem was simple: once genetically scrambled, half of
Secretariat was never really half. One reason why identical twins
have such similar personalities is their possession of the same
emergent traits. This circumstance explains why identical twins
reared apart often exhibit strikingly similar behavioral quirks,
including unusual habits and hobbies. Even though some of these
similarities would be expected by chance, they are significantly
more common when twins are identical than when they are
fraternal. There has been considerable debate over whether the
genetic variability underlying most personality traits is
adaptive. A good case can be made in the affirmative. Nonvarying
traits, such as the number of chambers in the human heart,
represent evolutionary battles that were fought and resolved long
ago. Traits that vary represent the playing field for
evolutionary battles that are still being contested. These
battles are unresolved because no single genetic solution has
proved optimal. Sensation seeking, which is heritable, provides a
good example." Because of emergent traits, truly unique
individuals must be preserved for the future. Cloning is the only
way to do this, to enhance and expand the number of people that
were lucky enough to receive that unique combination of genes
that make up what we all recognize and geniuses, those who can
push the envelope of knowledge and understanding through
discovery beyond what most people can barely come understand.
Cloning is the only way of increasing the number of gifted
geniuses aside from rigorous breeding programs that still cannot
guarantee the results desired. Cloning can increase 100 or 1000
fold the number of scientists who are truly exceptional, into the
future, for as long as we want. In the cloning debate, you will
hear over and over again how people are more than their genes,
that environment is equally important. The problem is this is no
longer true. The Board of Scientific Affairs (BSA) of the
American Psychological Association released a report titled,
Intelligence: Knowns and Unknowns, in 1995, in response to the
highly controversial 1994 book by Herrnstein and Murray, The Bell
Curve: Intelligence and class structure in American life . In the
report the BSA concludes, "Across the ordinary range of
environments in modern Western societies, a sizable part of the
variation in intelligence test scores is associated with genetic
differences among individuals. We now know that the heritability
of IQ changes with age: heritability goes up and between-family
variance goes down from infancy to adulthood. In childhood
heritability and between-family variance for IQ are of the order
of .45 and .35; by late adolescence heritability is around .75
and between-family variance is quite low (zero in some studies).
Substantial environmental variance remains, but it primarily
reflects within-family rather than between-family differences.
Why should individual differences in intelligence (as measured by
test scores) reflect genetic differences more strongly in adults
than they do in children's? One possibility is that as
individuals grow older their transactions with their environments
are increasingly influenced by the characteristics that they
bring to those environments themselves, decreasingly by the
conditions imposed by family life and social origins. Older
persons are in a better position to select their own effective
environments, a form of genotype-environment correlation." So
now, when the educators and the media tell you that environment,
not genes are primarily responsible for who grows up to be a
genius, you can set them straight. Their dogma is about 30 years
behind the science and is meant to cover up the realities of good
breeding and the enduring contribution that genes make. They want
you to think they can make you smart, through education, when in
fact your own genes will guide you to realize your own unique
potential. If this wasn't true we could make chimpanzees into
scientists. The final argument against cloning humans is that it
is not ethical or moral to do so. Of course, this is always the
fall-back defense when people want to turn back scientific
progress and have no other means to do so. The reason why so many
people are afraid of cloning is simple, it is one more blow
against vitalism, the belief that there is more to humans than
there is to other primates or mammals. We are in some unique way
above all the other species, we have a soul. But of course they
can't really say that, especially other scientists that have
given up the superstition of religion, but can't give up the hope
and aspiration that we are more than just the latest permutation
of a very different species, one that can selectively breed
itself in a conscious manner. Several billion years ago, the
early species did in fact reproduce asexually, the same process
genetically as cloning. There are many higher species today that
still breed asexually and some that can switch, depending on the
circumstances, between asexual and sexual reproduction. Are the
offspring of these asexual reproductions any more or less real
than any other? The only reason nature has chosen sexual
reproduction over asexual cloning is because it had certain
benefits with regards to evolution, that is, it was the only way
using trial and error that evolution could find the most viable
genetic traits for survival. But that has all changed now,
especially with regards to many traits that are desired in humans
and animals alike. Once humans started selectively breeding cows,
chickens, horses, sheep and dogs for specific characteristics we
replaced the "Blind Watchmaker" of evolution with consciously
directed breeding. And unless you can prove that humans are not
just another variation of the primate line of species that have
learned to use their intellect and language for survival, unless
you can prove without a doubt that somewhere lurking inside of us
is a soul that no other species harbors, then there is no logical
reason why cloning a sheep is any different than cloning a human.
Cloning, in fact, is just another step in our evolutionary
journey where randomness has been supplanted by the collective
will of culture and has changed the way we are. About 10,000
years ago, we left the hunter gatherer tribalism for an agrarian
way of life leading to larger social units. Soon, reproductive
sex was being influenced by Judaism and Catholicism in the West
(primogeniture and celibacy), concubines in the East, and
numerous other deviations from the tribal unit. Today, many
people consciously select a mate with forethought for traits they
want to enhance in their children (beauty, intelligence,
athleticism, etc.). Assortative mating is just another form of
selective breeding, as is cloning. So any arguments against
cloning have already been obviated by the facts of the
evolutionary march from the single-cell to the multi-cell
organisms and now is entering a new phase of intelligent,
directed, evolutionary progress. The only question with regards
to cloning is do I want to be cloned and can it be accomplished.
It is as all reproductive decisions, up to the reproducer. And
for the first time that decision lies in the hands of one person,
and the well-being of the cloned offspring rests on the parent,
pure and simple. Just as the state should not step in and make a
couple abort a child with a genetic disease, they should not step
in and prevent someone from cloning themselves on the pretense
that they are concerned with the cloned child. That is not what
the moral/ethical debate is about. It is the same fear of the
unknown that has always stood in the way of science. And it is
just another good reason why we must breed a more intelligent
voting populace that has a better grip on reality, and not so
reactionary about every change they encounter that seems out of
the ordinary. If science is moving too fast for the masses we
must improve their intelligence or slide back into ignorance,
suspicion, and fear. The future is what we make it. Cloning will
help give us the cognitive capital to carry out programs of
advanced science.

See http://www.netcom.com/~nuenke/gen.htm for a review of nine
books dealing with genetic engineering and eugenics.
--
The Eugenics Home Page: How to Breed a Better Human Being
http://www.netcom.com/~nuenke/evolve.htm

[George Laptwister]

>Sheryl Ann's Square Meal Sandwich
>
>Sliced white bread
>Peanut Butter
>Tuna fish salad
>Sliced tomato
>Sliced pickles (sweet or dill)
>2 slices cooked bacon
>Velveeta
>Accent

I think this post should have been in the group titled; AlienFood alt. LOL.
Very Interesting........

[George Laptwister]

I haven't had a good old fashioned hot dog in a long, long time. What is
a good brand and is steaming the dog and bun the best way to prepare it?

[George Laptwister]

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