Biologically speaking, man is a moderately gregar­ious, not a completely social animal — a creature more like a wolf, let us say, or an elephant, than like a bee or an ant. In their original form human societies bore no resemblance to the hive or the ant heap; they were merely packs. Civilization is, among other things, the process by which primitive packs are transformed into an analogue, crude and mechanical, of the social in­sects' organic communities. At the present time the pressures of over-population and technological change are accelerating this process. The termitary has come to seem a realizable and even, in some eyes, a desirable ideal. Needless to say, the ideal will never in fact be realized. A great gulf separates the social insect from the not too gregarious, big-brained mammal; and even though the mammal should do his best to imitate the insect, the gulf would remain. However hard they try, men cannot create a social organism, they can only create an organization. In the process of trying to create an organism they will merely create a totali­tarian despotism.

Brave New World presents a fanciful and somewhat ribald picture of a society, in which the attempt to re­create human beings in the likeness of termites has been pushed almost to the limits of the possible. That we are being propelled in the direction of Brave New World is obvious. But no less obvious is the fact that we can, if we so desire, refuse to co-operate with the blind forces that are propelling us. For the moment, however, the wish to resist does not seem to be very strong or very widespread. As Mr. William Whyte has shown in his remarkable book, The Organization Man , a new Social Ethic is replacing our traditional ethical system — the system in which the individual is primary. The key words in this Social Ethic are "adjustment," "adaptation," "socially orientated behavior," "belongingness," "acquisition of social skills," "team work," "group living," "group loyalty," "group dynamics," "group thinking," "group creativ­ity." Its basic assumption is that the social whole has greater worth and significance than its individual parts, that inborn biological differences should be sac­rificed to cultural uniformity, that the rights of the collectivity take precedence over what the eighteenth century called the Rights of Man. According to the Social Ethic, Jesus was completely wrong in asserting that the Sabbath was made for man. On the contrary, man was made for the Sabbath, and must sacrifice his inherited idiosyncrasies and pretend to be the kind of standardized good mixer that organizers of group ac­tivity regard as ideal for their purposes. This ideal man is the man who displays "dynamic conformity" (delicious phrase!) and an intense loyalty to the group, an unflagging desire to subordinate himself, to belong. And the ideal man must have an ideal wife, highly gregarious, infinitely adaptable and not merely re­signed to the fact that her husband's first loyalty is to the Corporation, but actively loyal on her own account. "He for God only," as Milton said of Adam and Eve, "she for God in him." And in one important respect the wife of the ideal organization man is a good deal worse off than our First Mother. She and Adam were permitted by the Lord to be completely uninhibited in the matter of "youthful dalliance."

Nor turned, I ween,

Adam from his fair spouse, nor Eve the rites

Mysterious of connubial love refused.

Today, according to a writer in the Harvard Business Review , the wife of the man who is trying to live up to the ideal proposed by the Social Ethic, "must not de­mand too much of her husband's time and interest. Because of his single-minded concentration on his job, even his sexual activity must be relegated to a secondary place." The monk makes vows of poverty, obedi­ence and chastity. The organization man is allowed to be rich, but promises obedience ("he accepts authority without resentment, he looks up to his superiors"— Mussolini ha sempre ragione ) and he must be pre­pared, for the greater glory of the organization that employs him, to forswear even conjugal love.

It is worth remarking that, in 1984 , the members of the Party are compelled to conform to a sexual ethic of more than Puritan severity. In Brave New World , on the other hand, all are permitted to indulge their sex­ual impulses without let or hindrance. The society de­scribed in Orwell's fable is a society permanently at war, and the aim of its rulers is first, of course, to exercise power for its own delightful sake and, second, to keep their subjects in that state of constant tension which a state of constant war demands of those who wage it. By crusading against sexuality the bosses are able to maintain the required tension in their followers and at the same time can satisfy their lust for power in a most gratifying way. The society described in Brave New World is a world-state, in which war has been eliminated and where the first aim of the rulers is at all costs to keep their subjects from making trouble. This they achieve by (among other methods) legaliz­ing a degree of sexual freedom (made possible by the abolition of the family) that practically guarantees the Brave New World ers against any form of destruc­tive (or creative) emotional tension. In 1984 the lust for power is satisfied by inflicting pain; in Brave New World , by inflicting a hardly less humiliating pleasure.

The current Social Ethic, it is obvious, is merely a justification after the fact of the less desirable conse­quences of over-organization. It represents a pathetic attempt to make a virtue of necessity, to extract a positive value from an unpleasant datum. It is a very unrealistic, and therefore very dangerous, system of morality. The social whole, whose value is assumed to be greater than that of its component parts, is not an organism in the sense that a hive or a termitary may be thought of as an organism. It is merely an organiza­tion, a piece of social machinery. There can be no value except in relation to life and awareness. An organiza­tion is neither conscious nor alive. Its value is instru­mental and derivative. It is not good in itself; it is good only to the extent that it promotes the good of the individuals who are the parts of the collective whole. To give organizations precedence over persons is to subordinate ends to means. What happens when ends are subordinated to means was clearly demonstrated by Hitler and Stalin. Under their hideous rule personal ends were subordinated to organizational means by a mixture of violence and propaganda, systematic terror and the systematic manipulation of minds. In the more efficient dictatorships of tomorrow there will probably be much less violence than under Hitler and Stalin. The future dictator's subjects will be painlessly regimented by a corps of highly trained social engineers. "The challenge of social engineering in our time," writes an enthusiastic advocate of this new science, "is like the challenge of technical engi­neering fifty years ago. If the first half of the twen­tieth century was the era of the technical engineers, the second half may well be the era of the social engi­neers" — and the twenty-first century, I suppose, will be the era of World Controllers, the scientific caste system and Brave New World . To the question quis custodiet custodes — Who will mount guard over our guardians, who will engineer the engineers? — the an­swer is a bland denial that they need any supervision. There seems to be a touching belief among certain Ph.D.'s in sociology that Ph.D.'s in sociology will never be corrupted by power. Like Sir Galahad's, their strength is as the strength of ten because their heart is pure — and their heart is pure because they are scien­tists and have taken six thousand hours of social studies.




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