Mehler B
Department of Humanities, Ferris State University, Big Rapids, MI, USA.
Genetica. 1997;99(2-3):153-63. doi: 10.1007/BF02259519.
A significant confusion has arisen out of the mass of work done on the history of eugenics in the last two decades. Early scholars of the subject treated eugenics as a marginalized or obsolete movement of the radical right. Subsequent research has shown that eugenic ideas were adopted in diverse national settings by very different groups, including--among others--liberals, communists and Catholics, as well as radical rightists. This complexity is sometimes taken to mean that eugenic has no special ideological associations, that it is historically and potentially a beast of a thousand heads. It is not. Although people of varied ideological commitments have been attracted to eugenics, ideologues of the radical right, and above all interwar fascists, have been uniquely and centrally involved in its development. Fascism and the radical right are also complex entities, but for all the heterogeneity of both eugenics and fascism, the special historical relationship between the two cannot be ignored. This relationship is exemplified in the work of the influential psychologist, Raymond B. Cattell. Cattell was an early supporter of German national socialism and his work should be understood in the context of interwar fascism. The new religious movement that he founded, 'Beyondism', is a neo-fascist contrivance. Cattell now promulgates ideas that he formulated within a demimonde of radical eugenists and neo-fascists that includes such as associates as Revilo Oliver, Roger Pearson, Wilmot Robertson and Robert K. Graham. These ideas and Cattell's role in the history of eugenics deserve deeper analysis than they have hitherto received. Far from being of merely antiquarian interest, his work currently encourages the propagation of radical eugenist ideology. It is unconscionable for scholars to permit these ideas to go unchallenged, and indeed honored and emulated by a new generation of ideologues and academicians whose work helps to dignify the most destructive political ideas of the twentieth century.
在过去二十年里,关于优生学历史的大量研究工作引发了严重的混乱。该领域早期的学者将优生学视为极右翼的边缘化或过时运动。后续研究表明,优生学思想在不同的国家背景下被非常不同的群体所接受,其中包括自由主义者、共产主义者、天主教徒以及极右翼分子。这种复杂性有时被理解为优生学没有特殊的意识形态关联,它在历史上以及潜在地是一个千面怪物。但事实并非如此。尽管不同意识形态倾向的人都被优生学所吸引,但极右翼的理论家,尤其是两次世界大战之间的法西斯主义者,在其发展过程中一直有着独特且核心的参与。法西斯主义和极右翼也是复杂的实体,但尽管优生学和法西斯主义都具有异质性,两者之间特殊的历史关系却不能被忽视。这种关系在有影响力的心理学家雷蒙德·B·卡特尔的作品中得到了体现。卡特尔是德国国家社会主义的早期支持者,他的作品应放在两次世界大战之间的法西斯主义背景下来理解。他创立的新宗教运动“超人类主义”是一种新法西斯主义的发明。卡特尔现在宣扬的观点是他在一个由激进优生学家和新法西斯主义者组成的半地下圈子里形成的,这个圈子里有诸如雷维洛·奥利弗、罗杰·皮尔森、威尔莫特·罗伯逊和罗伯特·K·格雷厄姆等成员。这些观点以及卡特尔在优生学历史中的角色值得比迄今为止更深入的分析。他的作品远非仅仅具有古物研究价值,目前还在鼓励激进优生学意识形态的传播。学者们任由这些观点不受质疑,甚至被新一代的理论家及学者尊崇和效仿,而他们的作品却美化了20世纪最具破坏性的政治思想,这是不合情理的。