Two Examples of Scientifically Created Artificial Societies: Japan and Soviet Russia
Monday, Aug 25, 2008
“No sharp line can be drawn between scientific technique and traditional arts and crafts. The essential characteristic of scientific technique is the utilization of natural forces in ways not evident to the totally uninstructed.” - Bertrand Russell, 1931 (p137)
This article will describe the creation of two artificial societies including the design and implementation of a new religion specifically for that new planned society as discussed in Bertrand Russell’s 1931 book The Scientific Outlook [1]. The two societies described are: Japan following their 1867 revolution and Russia following the Bolshevik revolution.
Bertrand Arthur William Russell, 3rd Earl Russell (1872-1970) was a renowned British philosopher and mathematician who was an adamant internationalist and worked extensively on the education of young children. This included running an experimental school in the 1920’s with his second wife Dora Black. He was the founder of the [2] Pugwash movement which used the spectre of Cold War nuclear annihilation to push for world government. Among many other prizes, Russell was awarded the [3] Nobel Prize in Literature in 1950 and UNESCO’s (United Nations Educational, Scientific, and Cultural Organization) [4] Kalinga prize for the popularization of science in 1957.
[5] Part 1 of this series examined science as power-thought and the use of scientific technique to increase the power of an elite scientific minority over the unscientific masses. [6] Part 2 examined the composition of the society of experts who would use scientific technique to dominate the masses. At the forefront of this society of experts is the expert “manipulator”, whom Lenin is the archetype. This society would also aim to conceal its power and influence behind political veils like democracy. [7] Part 3 explored the application of scientific technique to education with an emphasis on the distinction between education for the “governing class” and “working class”. [8] Part 4 looked at the use of education, the Press, radio and Hollywood as forms of propaganda. [9] Part 5 examined the use of behaviourism, psycho-analysis and physiological manipulation as applied to education. [10] Part 6 examined the application of scientific technique to the reproduction of human beings including the separate breeding techniques to be applied to the “governing class” compared with the “working class”. [11] Part 7 explored the changes to freedom and equality in the scientific society. This includes changes in the relationship between individual freedom and the collective good, freedom of speech and the Press, freedom to choose ones own career and the freedom to have children. [12] Part 8 examined the changes to free trade and labour in the scientific. Including the removal of competition and the choice between pre-determined work or prison.
“As we approach modern times, the changes deliberately brought about in social structure become greater. This is especially the case where revolutions are concerned. The American Revolution and the French Revolution deliberately created certain societies with certain characteristics, but in the main these characteristics were political, and their effects in other directions formed no part of the primary intentions of the revolutionaries. But scientific technique has so enormously increased the power of governments that it has now become possible to produce much more profound and intimate changes in social structure than any that were contemplated by Jefferson or Robespierre. Science first taught us to create machines; it is now teaching us by Mendelian breeding and experimental embryology to create new plants and animals. There can be little doubt that similar methods will before long give us power, within wide limits, to create new human individuals differing in predetermined ways from the individuals produced by unaided nature. And by means of psychological and economic technique it is becoming possible to create societies as artificial as the steam engine, and as different from anything that would grow up of its own accord without deliberate intention on the part of human agents.
Such artificial societies will, of course, until social science is much more perfected than it is at present, have many unintended characteristics, even if their creators succeed in giving them all the characteristics that were intended. The unintended characteristics may easily prove more important than those that were foreseen, and may cause the artificially constructed societies to break down in one way or another. But I do not think it is open to doubt that the artificial creation of societies will continue and increase so long as scientific technique persists. The pleasure in planned construction is one of the most powerful motives in men who combine intelligence with energy; whatever can be constructed according to a plan, such men will endeavour to construct. So long as the technique for creating a new type of society exists there will be men seeking to employ this technique. They are likely to suppose themselves actuated by some idealistic motive, and it is possible that such motives may play a part in determining what sort of society they shall aim at creating. But the desire to create is not itself idealistic, since it is a form of the love of power, and while the power to create exists there will be men desirous of using this power even if unaided nature would produce a better result than any that can be brought about by deliberate intention.” - 204
“There are in the world at the present time two Powers which illustrate the possibility of artificial creation. The two Powers in question are Japan and Soviet Russia.” - 206
Japan
“Modern Japan [1930] is almost exactly what it was intended to be by the men who made the revolution in 1867. This is one of the most remarkable political achievements in all history, in spite of the fact that the purpose which inspired the innovators was simple and such as every Japanese might be expected to sympathize with. The purpose was, in fact, nothing more recondite than the preservation of national independence. China had been found impotent to resist the Western Powers, and Japan appeared to be in like case. Certain Japanese statesman perceived that the military and naval power of the Western nations rested upon Western education and Western industrial technique. They decided to introduce both, with such modifications as Japanese history and circumstances demanded. But whereas industrialism had grown up in the West with very little assistance from the State, and scientific knowledge had developed very far before the Western Governments undertook the task of universal education, Japan, being pressed for time, was obliged to impose education and science and industrialism by governmental pressure. It was clearly impossible to effect so great a change in the mentality of the average citizen by mere appeals to reason and self-interest. The reformers, therefore, skilfully enlisted the divine person of the Mikado and the divine authority of the Shinto religion on the side of modern science. The Mikado had been for centuries obscure and unimportant, but he had already been restored to power once before in the year A.D. 645, so that there was a precedent of respectable antiquity for what was being done. The Shinto religion, unlike Buddhism, was indigenous to Japan, but had been for ages thrust into the background by the foreign religion imported from China and Korea. The reformers very wisely decided that in introducing Christian military technique they would not attempt to introduce the theology with which it had hitherto been correlated, but would have a nationalistic theology of their own, Shinto, as now taught by the State in Japan, is a powerful weapon of nationalism; its gods are Japanese, and its cosmogony teaches that Japan was created sooner than other countries. The Mikado is descended from the Sun Goddess, and is therefore superior to the mere earthly rulers of other States. Shinto, as now taught, is so different from the old indigenous beliefs that competent students have described it as a new religion. As a result of this skilful combination of enlightened technique with unenlightened theology, the Japanese have succeeded not merely in repelling the Western menace, but in becoming one of the Great Powers and achieving the third place on the sea.
Japan has shown extraordinary sagacity in the adaptation of science to political needs. Science as an intellectual force is sceptical and somewhat destructive of social coherence, while as a technical force it has precisely the opposite qualities. The technical developments due to science have increased the size and intensity of organizations, and have more particularly greatly augmented the power of Governments. Governments have, therefore, good reason to be friendly to science, so long as it can be kept from dangerous and subversive speculations. In the main the men of science have shown themselves amenable. The State favours one set of superstitions in Japan, and another in the West, but the scientists both in Japan and of the West have, with some exceptions, been willing to acquiesce in governmental doctrines, because most of them are citizens first, and servants of truth only in the second place.
In spite of the extraordinary success of Japanese policy, there are certain unintended effects which are likely in time to cause serious difficulties. The sudden change of habits and of conscious opinions has induced a certain nervous strain, at any rate in the urban part of the population. This may produce a tendency to hysteria in time of national stress; indeed, such a tendency was shown in the massacres of Koreans that occurred after the earthquake of Tokio. What is more serious, the position of Japan demands the growth of both industrialism and armaments. Owing to the expense of the latter the industrial workers are poor; they tend, consequently, to acquire a rebellious mentality, and the circumstances of their work make it difficult for them to preserve that close family organization upon which Japanese society is built. If Japan should become engaged in an unsuccessful war, these stances might produce a revolution analogous to the Russian Revolution. The present social structure in Japan is likely therefore in time to become unstable, but it may be that the same skill which has rendered possible the triumphant career of Japan throughout the last seventy years will enable the Japanese to adapt themselves to changing circumstances gradually without any violent upheaval. The one thing that seems fairly certain is that, whether gradually or by revolution, the social structure in Japan will have to be profoundly modified. Remarkable as it is, therefore, it is not a perfect example of scientific construction. I do not mean by this that it could have been bettered at the time, but only that it is not in all respects a model for the future.” - 206
Soviet Russia
“The attempt at scientific construction which is being made by the Soviet Government is more ambitious than that which was carried through by the Japanese innovators in 1867; it aims at a much greater change in social institutions, and at the creation of a society far more different from anything previously known than is that of Japan. The experiment is still in progress, and only a rash man would venture to predict whether it will succeed or fail; the attitude both of friends and enemies towards it has been singularly unscientific. For my part, I am not anxious to appraise the good or evil in the Soviet system, but merely to point out those elements of deliberate planning which make it so far the most complete example of a scientific society. In the first place, all the major factors of production and distribution are controlled by the State; in the second place, all education is designed to stimulate activity in support of the official experiment; in the third place, the State does what it can to substitute its religion for the various traditional beliefs which have existed within the territory of the U.S.S.R.; in the forth place, literature and the Press are controlled by the Government, and are such as are thought likely to help it in its constructive purposes; in the fifth place, the family, in so far as it represents a loyalty which competes with loyalty to the State, is being gradually weakened; in the sixth place, the Five Year Plan is bending the whole constructive energies of the nation to the realization of a certain economic balance and productive efficiency, by means of which it is hoped that a sufficient degree of material comfort will be secured for everyone. In every other society of the world there is enormously less central direction than under the Soviet Government. It is true that during the war the energies of the nations were, to a considerable extent, centrally organized, but everyone knew that this was temporary, and even at its height the organization was not so all-pervasive as it is in Russia. The Five Year Plan, as its name implies, is supposed to be temporary, and to belong to a time of stress not wholly unlike that of the Great War, but it is to be expected that if it succeeds, other plans will take its place, since the central organization of the vast nation’s activities is too attractive to the organizers to be abandoned readily.
The Russian experiment may succeed or may fail, but even if it fails, it will be followed by others which will share its most interesting characteristic, namely, the unitary direction of a whole nation’s activities. This was impossible in earlier days, since it depends upon the technique of propaganda, i.e., upon universal education, newspapers, the cinema, and the wireless. The State had already been strengthened by railways and the telegraph, which made possible the rapid transmission of news and concentration of troops. In addition to modern methods of propaganda, modern methods of warfare have strengthened the State as against discontented elements; aeroplanes and poison gasses have made revolt difficult unless it obtains the support of aeronauts and chemists. Any prudent Government will favour these two classes and take pains to secure their loyalty. As the example of Russia has shown, it is now possible for men of energy and intelligence, if they once become possessed of the governmental machine, to retain power even though at first they may have to face the opposition of the majority of the population. We must therefore increasingly expect to see government falling into the hands of oligarchies, not of birth but of opinion. In countries long accustomed to democracy, the empire of these oligarchies may be concealed behind democratic forms, as was that of Augustus in Rome, but elsewhere their rule will be undisguised. If there is to be scientific experimentation in the construction of new kinds of societies, the rule of an oligarchy of opinion is essential. It may be expected that there will be conflicts between different oligarchies, but that ultimately some one oligarchy will acquire world dominion, and will produce a world-wide organization as complete and elaborate as that now existing in the U.S.S.R.” - 209
Monday, Aug 25, 2008
“No sharp line can be drawn between scientific technique and traditional arts and crafts. The essential characteristic of scientific technique is the utilization of natural forces in ways not evident to the totally uninstructed.” - Bertrand Russell, 1931 (p137)
This article will describe the creation of two artificial societies including the design and implementation of a new religion specifically for that new planned society as discussed in Bertrand Russell’s 1931 book The Scientific Outlook [1]. The two societies described are: Japan following their 1867 revolution and Russia following the Bolshevik revolution.
Bertrand Arthur William Russell, 3rd Earl Russell (1872-1970) was a renowned British philosopher and mathematician who was an adamant internationalist and worked extensively on the education of young children. This included running an experimental school in the 1920’s with his second wife Dora Black. He was the founder of the [2] Pugwash movement which used the spectre of Cold War nuclear annihilation to push for world government. Among many other prizes, Russell was awarded the [3] Nobel Prize in Literature in 1950 and UNESCO’s (United Nations Educational, Scientific, and Cultural Organization) [4] Kalinga prize for the popularization of science in 1957.
[5] Part 1 of this series examined science as power-thought and the use of scientific technique to increase the power of an elite scientific minority over the unscientific masses. [6] Part 2 examined the composition of the society of experts who would use scientific technique to dominate the masses. At the forefront of this society of experts is the expert “manipulator”, whom Lenin is the archetype. This society would also aim to conceal its power and influence behind political veils like democracy. [7] Part 3 explored the application of scientific technique to education with an emphasis on the distinction between education for the “governing class” and “working class”. [8] Part 4 looked at the use of education, the Press, radio and Hollywood as forms of propaganda. [9] Part 5 examined the use of behaviourism, psycho-analysis and physiological manipulation as applied to education. [10] Part 6 examined the application of scientific technique to the reproduction of human beings including the separate breeding techniques to be applied to the “governing class” compared with the “working class”. [11] Part 7 explored the changes to freedom and equality in the scientific society. This includes changes in the relationship between individual freedom and the collective good, freedom of speech and the Press, freedom to choose ones own career and the freedom to have children. [12] Part 8 examined the changes to free trade and labour in the scientific. Including the removal of competition and the choice between pre-determined work or prison.
“As we approach modern times, the changes deliberately brought about in social structure become greater. This is especially the case where revolutions are concerned. The American Revolution and the French Revolution deliberately created certain societies with certain characteristics, but in the main these characteristics were political, and their effects in other directions formed no part of the primary intentions of the revolutionaries. But scientific technique has so enormously increased the power of governments that it has now become possible to produce much more profound and intimate changes in social structure than any that were contemplated by Jefferson or Robespierre. Science first taught us to create machines; it is now teaching us by Mendelian breeding and experimental embryology to create new plants and animals. There can be little doubt that similar methods will before long give us power, within wide limits, to create new human individuals differing in predetermined ways from the individuals produced by unaided nature. And by means of psychological and economic technique it is becoming possible to create societies as artificial as the steam engine, and as different from anything that would grow up of its own accord without deliberate intention on the part of human agents.
Such artificial societies will, of course, until social science is much more perfected than it is at present, have many unintended characteristics, even if their creators succeed in giving them all the characteristics that were intended. The unintended characteristics may easily prove more important than those that were foreseen, and may cause the artificially constructed societies to break down in one way or another. But I do not think it is open to doubt that the artificial creation of societies will continue and increase so long as scientific technique persists. The pleasure in planned construction is one of the most powerful motives in men who combine intelligence with energy; whatever can be constructed according to a plan, such men will endeavour to construct. So long as the technique for creating a new type of society exists there will be men seeking to employ this technique. They are likely to suppose themselves actuated by some idealistic motive, and it is possible that such motives may play a part in determining what sort of society they shall aim at creating. But the desire to create is not itself idealistic, since it is a form of the love of power, and while the power to create exists there will be men desirous of using this power even if unaided nature would produce a better result than any that can be brought about by deliberate intention.” - 204
“There are in the world at the present time two Powers which illustrate the possibility of artificial creation. The two Powers in question are Japan and Soviet Russia.” - 206
Japan
“Modern Japan [1930] is almost exactly what it was intended to be by the men who made the revolution in 1867. This is one of the most remarkable political achievements in all history, in spite of the fact that the purpose which inspired the innovators was simple and such as every Japanese might be expected to sympathize with. The purpose was, in fact, nothing more recondite than the preservation of national independence. China had been found impotent to resist the Western Powers, and Japan appeared to be in like case. Certain Japanese statesman perceived that the military and naval power of the Western nations rested upon Western education and Western industrial technique. They decided to introduce both, with such modifications as Japanese history and circumstances demanded. But whereas industrialism had grown up in the West with very little assistance from the State, and scientific knowledge had developed very far before the Western Governments undertook the task of universal education, Japan, being pressed for time, was obliged to impose education and science and industrialism by governmental pressure. It was clearly impossible to effect so great a change in the mentality of the average citizen by mere appeals to reason and self-interest. The reformers, therefore, skilfully enlisted the divine person of the Mikado and the divine authority of the Shinto religion on the side of modern science. The Mikado had been for centuries obscure and unimportant, but he had already been restored to power once before in the year A.D. 645, so that there was a precedent of respectable antiquity for what was being done. The Shinto religion, unlike Buddhism, was indigenous to Japan, but had been for ages thrust into the background by the foreign religion imported from China and Korea. The reformers very wisely decided that in introducing Christian military technique they would not attempt to introduce the theology with which it had hitherto been correlated, but would have a nationalistic theology of their own, Shinto, as now taught by the State in Japan, is a powerful weapon of nationalism; its gods are Japanese, and its cosmogony teaches that Japan was created sooner than other countries. The Mikado is descended from the Sun Goddess, and is therefore superior to the mere earthly rulers of other States. Shinto, as now taught, is so different from the old indigenous beliefs that competent students have described it as a new religion. As a result of this skilful combination of enlightened technique with unenlightened theology, the Japanese have succeeded not merely in repelling the Western menace, but in becoming one of the Great Powers and achieving the third place on the sea.
Japan has shown extraordinary sagacity in the adaptation of science to political needs. Science as an intellectual force is sceptical and somewhat destructive of social coherence, while as a technical force it has precisely the opposite qualities. The technical developments due to science have increased the size and intensity of organizations, and have more particularly greatly augmented the power of Governments. Governments have, therefore, good reason to be friendly to science, so long as it can be kept from dangerous and subversive speculations. In the main the men of science have shown themselves amenable. The State favours one set of superstitions in Japan, and another in the West, but the scientists both in Japan and of the West have, with some exceptions, been willing to acquiesce in governmental doctrines, because most of them are citizens first, and servants of truth only in the second place.
In spite of the extraordinary success of Japanese policy, there are certain unintended effects which are likely in time to cause serious difficulties. The sudden change of habits and of conscious opinions has induced a certain nervous strain, at any rate in the urban part of the population. This may produce a tendency to hysteria in time of national stress; indeed, such a tendency was shown in the massacres of Koreans that occurred after the earthquake of Tokio. What is more serious, the position of Japan demands the growth of both industrialism and armaments. Owing to the expense of the latter the industrial workers are poor; they tend, consequently, to acquire a rebellious mentality, and the circumstances of their work make it difficult for them to preserve that close family organization upon which Japanese society is built. If Japan should become engaged in an unsuccessful war, these stances might produce a revolution analogous to the Russian Revolution. The present social structure in Japan is likely therefore in time to become unstable, but it may be that the same skill which has rendered possible the triumphant career of Japan throughout the last seventy years will enable the Japanese to adapt themselves to changing circumstances gradually without any violent upheaval. The one thing that seems fairly certain is that, whether gradually or by revolution, the social structure in Japan will have to be profoundly modified. Remarkable as it is, therefore, it is not a perfect example of scientific construction. I do not mean by this that it could have been bettered at the time, but only that it is not in all respects a model for the future.” - 206
Soviet Russia
“The attempt at scientific construction which is being made by the Soviet Government is more ambitious than that which was carried through by the Japanese innovators in 1867; it aims at a much greater change in social institutions, and at the creation of a society far more different from anything previously known than is that of Japan. The experiment is still in progress, and only a rash man would venture to predict whether it will succeed or fail; the attitude both of friends and enemies towards it has been singularly unscientific. For my part, I am not anxious to appraise the good or evil in the Soviet system, but merely to point out those elements of deliberate planning which make it so far the most complete example of a scientific society. In the first place, all the major factors of production and distribution are controlled by the State; in the second place, all education is designed to stimulate activity in support of the official experiment; in the third place, the State does what it can to substitute its religion for the various traditional beliefs which have existed within the territory of the U.S.S.R.; in the forth place, literature and the Press are controlled by the Government, and are such as are thought likely to help it in its constructive purposes; in the fifth place, the family, in so far as it represents a loyalty which competes with loyalty to the State, is being gradually weakened; in the sixth place, the Five Year Plan is bending the whole constructive energies of the nation to the realization of a certain economic balance and productive efficiency, by means of which it is hoped that a sufficient degree of material comfort will be secured for everyone. In every other society of the world there is enormously less central direction than under the Soviet Government. It is true that during the war the energies of the nations were, to a considerable extent, centrally organized, but everyone knew that this was temporary, and even at its height the organization was not so all-pervasive as it is in Russia. The Five Year Plan, as its name implies, is supposed to be temporary, and to belong to a time of stress not wholly unlike that of the Great War, but it is to be expected that if it succeeds, other plans will take its place, since the central organization of the vast nation’s activities is too attractive to the organizers to be abandoned readily.
The Russian experiment may succeed or may fail, but even if it fails, it will be followed by others which will share its most interesting characteristic, namely, the unitary direction of a whole nation’s activities. This was impossible in earlier days, since it depends upon the technique of propaganda, i.e., upon universal education, newspapers, the cinema, and the wireless. The State had already been strengthened by railways and the telegraph, which made possible the rapid transmission of news and concentration of troops. In addition to modern methods of propaganda, modern methods of warfare have strengthened the State as against discontented elements; aeroplanes and poison gasses have made revolt difficult unless it obtains the support of aeronauts and chemists. Any prudent Government will favour these two classes and take pains to secure their loyalty. As the example of Russia has shown, it is now possible for men of energy and intelligence, if they once become possessed of the governmental machine, to retain power even though at first they may have to face the opposition of the majority of the population. We must therefore increasingly expect to see government falling into the hands of oligarchies, not of birth but of opinion. In countries long accustomed to democracy, the empire of these oligarchies may be concealed behind democratic forms, as was that of Augustus in Rome, but elsewhere their rule will be undisguised. If there is to be scientific experimentation in the construction of new kinds of societies, the rule of an oligarchy of opinion is essential. It may be expected that there will be conflicts between different oligarchies, but that ultimately some one oligarchy will acquire world dominion, and will produce a world-wide organization as complete and elaborate as that now existing in the U.S.S.R.” - 209
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