Published in —55, his Essay on the Inequality of Human Races was widely read, embellished, and publicized by many different kinds of writers. He imported some of his arguments from the polygenists, especially the American Samuel Morton. Gobineau claimed that the civilizations established by the three major races of the world white, black, and yellow were all products of the white races and that no civilization could emerge without their cooperation. The purest of the white races were the Aryans.
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He rejected Enlightenment explanations for human diversity, including the impact of geography and cultural or political institutions, instead insisting on permanent and unequal racial characteristics passed down since the earliest days of humankind. He argued that human history was defined by the rise of pure races with superior characteristics who, through a process of mixing with inferior races, gradually lost their vitality and collapsed, leaving the stage clear for purer races to rise.
He articulated these ideas in his lengthy Essay on the Inequality of Human Races , which did not attract much attention until he became friends with the composer Richard Wagner and his daughter Cosima in the s.
Although German antisemites focused on Jews as the enemy of the Aryan race and American racists focused on the dangers of Black-White miscegenation, Gobineau had some positive, if also stereotypical, things to say about Jews and Blacks and their contributions to civilization, even as he firmly maintained the superiority of whites overall. Gobineau was far more worried about the threat posed to Aryans by other, inferior white peoples, Slavs and Celts in particular, whose traces could be seen among the lower classes.
His frame of reference was the revolution and the threat posed by democracy, which had given him a glimpse of the collapse of European civilization. Jeff Bowersox Deutsch Here especially I must be concrete. I have just taken the example of a people in embryo, whose state is like that of a single family. I have given them the qualities which will allow them to pass into the state of a nation. Well, suppose they have become a nation. History does not tell me what the elements were that constituted the original group; all I know is that these elements fitted it for the transformation which I have made it undergo.
Now that it has grown, it has only two possibilities. One or other of two destinies is inevitable. It will either conquer or be conquered. I will give it the better part, and assume that it will conquer. It will at the same time rule, administer, and civilize. It will not go through its provinces, sowing a useless harvest of fire and massacre. Monuments, customs, and institutions will be alike sacred. It will change what it can usefully modify, and replace it by something better. Weakness in its hands will become strength.
It will behave in such a way that, in the words of Scripture, it will be magnified in the sight of men. I do not know if the same thought has already struck the reader; but in the picture which I am presenting -and which in certain features is that of the Hindus, the Egyptians, the Persians and the Macedonians — two facts appear to me to stand out. The first is that a nation, which itself lacks vigour and power, is suddenly called upon to share a new and better destiny — that of the strong masters into whose hands it has fallen; this was the case with the Anglo-Saxons, when they had been subdued by the Normans.
From the very day when the conquest is accomplished and the fusion begins, there appears a noticeable change of quality in the blood of the masters. If there were no other modifying influence at work, then — at the end of a number of years, which would vary according to the number of peoples that composed the original stock — we should be confronted with a new race, less powerful certainly than the better of its two ancestors, but still of considerable strength.
It would have developed special qualities resulting from the actual mixture, and unknown to the communities from which it sprang. But the case is not generally so simple as this, and the intermingling of blood is not confined for long to the two constituent peoples; The empire I have just been imagining is a powerful one and its power is used to control its neighbors.
I assume that there will be new conquests; and, every time, a current of fresh blood will be mingled with the main stream. Henceforth, as the nation grows, whether by war or treaty, its racial character changes more and more. It is rich, commercial, and civilized. The needs and the pleasures of other peoples find ample satisfaction in its capitals, tis great towns, and its ports; while its myriad attractions cause many foreigners to make it their home.
After a short time, we might truly say that a distinction of castes takes the place of the original distinction of races. This is yet another reason for the rapid disappearance of the conquering races. Again, their greater activity and the more personal part they take in the affairs of the State make them the chief mark for attack after a disastrous battle, a proscription, or a revolution.
Thus, while by their very genius for civilization they collect round them the different elements in which they are to be absorbed, they are the victims, first of their original smallness of number, and then of a host of secondary causes which combine together for their destruction. It is fairly obvious that the time when the disappearances take place will vary considerably, according to circumstances. Yet it does finally come to pass, and is everywhere quite complete, long before the end of the civilization which the victorious race is supposed to be animating.
A people may often go on living and working, and even growing in power, after the active, generating force of its life and glory has ceased to exist. Does this contradict what I have said above? Not at all; for while the blood of the civilizing race is gradually drained away by being parcelled out among the peoples that are conquered or annexed, the impulse originally given to these people still persists.
The institutions which the dead master had invented, the laws he had prescribed, the customs he had initiated — all these live after him. No doubt the customs, laws, and institutions have quite forgotten the spirit that informed their youth; they survive in dishonoured old age, every day more sapless and rotten.
But so long as even their shadows remain, the building stands, the body seems to have a soul, the pale ghost walks. When the original impulse has worked itself out, the last word has been said. Nothing remains; the civilization is dead. It think I now have all the data necessary for grappling with the problem of the life and death of nations; and I can say positively that a people will never die, if it remains eternally composed of the same national elements.
But, if like the Greeks, and the Romans of the later Empire, the people has been absolutely drained of its original blood, and the qualities conferred by the blood, then the day of its defeat will be the day of its death. It has used up the time that heaven granted at its birth, for it has completely changed its race, and with its race its nature. It is therefore degenerate. In this passage, Gobineau argues that racial differences are permanent.
Whatever side, therefore, one may take in the controversy as to the unity or multiplicity of origin possessed by the human species, it is certain that the different families are to-day absolutely separate; for there is no external influence that could cause any resemblance between them or force them into a homogenous mass.
The existing races constitute separate branches of one or many primitive stocks. These stocks have now vanished. They are not known in historical times at all, and we cannot form even the most general idea of their qualities. They differed from each other in the shape of and proportion of the limbs, the structure of the skull, the internal conformation of the body, the nature of the capillary system, the colour of the skin, and the like; and they never succeeded in losing their characteristic features except under the powerful influence of the crossing of blood.
This permeance of racial qualities is quite sufficient to generate the radical unlikeness and inequality that exists between the different branches, to raise them to the dignity of natural laws, and to justify the same distinctions being drawn with regard to the physiological life of nations, as I shall show, later to be applicable to their moral life.
In this passage, Gobineau sums up his argument. I have shown the unique place in the organic world occupied by the human species, the profound physical, as well as moral, differences separating it from all other kinds of living creatures. Considering it by itself, I have been able to distinguish, on physiological grounds alone, three great and clearly marked types, the black, the yellow, and the white.
However uncertain the aims of physiology may be, however meagre its resources, however defective its methods, it can proceed thus far with absolute certainty. The negroid variety is the lowest, and stands at the foot of the ladder. The animal character, that appears in the shape of the pelvis, is stamped on the negro from birth, and foreshadows his destiny. His intellect will always move within a very narrow circle. He is not however a mere brute, for behind his low receding brow, in the middle of his skull, we can see signs of a powerful energy, however crude its objects.
If his mental faculties are dull or even non-existent, he often has an intensity of desire, and so of will, which may be called terrible. Many of his senses, especially taste and smell, are developed to an extent unknown to the other two races. The very strength of his sensations is the most striking proof of his inferiority. All food is good in his eyes, nothing disgusts or repels him. What he desires to eat, to eat furiously, and to excess; no carrion is too revolting to be swallowed by him.
It is the same with odours; his inordinate desires are satisfied with all, however coarse or even horrible. To these qualities may be added an instability and capriciousness of feeling, that cannot be tied down to an single object, and which, so far as he is concerned, do away with all distinctions of good and evil.
We might even say that violence with which he pursues the object that has aroused his senses and inflamed his desires is guarantee of the desires being soon satisfied and the object forgotten.
Finally, he is equally careless of his own life and that of others: he kills willingly, for the sake of killing; and this human machine, in whom it is so easy to arouse emotion, shows, in face of suffering, either a monstrous indifference or a cowardice that seeks a voluntary refuge in death.
The yellow race is the exact opposite of this type. The skull points forward, not backward. The forehead is wide and bony, often high and projecting. The shape of the face is triangular; the nose and chin showing none of the coarse protuberances taht mark the negro. There is further a general proneness to obesity, which, though not confined to the yellow type, is found there more frequently than in others. The yellow man has little physical energy, and is inclined to apathy; he commits none of the strange excesses sos common among negroes.
His desires are feeble, his will-power rather obstinate than violent; his longing for material pleasures though constant, is kept within bounds. A rare glutton by nature, he shows far more discrimination in his choice of food. HE tends to mediocrity in everything; he understands easily enough anything not too deep or sublime. He has a love of utility and a respect for order, and knows the value of a certain amount of freedom.
He is practical, int he narrowest sense of the word. He does not dream or theorize; he invents little, but can appreciate and take over what is useful to him. The yellow races are thus clearly superior to the black. Every founder of a civilization would wish the backbone of his society, his middle class, to consist of such men.
But no civilized society could be created by them; they could not supply its nerve-force, or set in motion the springs of beauty and action. We come now to the white peoples. These are gifted with reflective energy, or rather with an energetic intelligence. They have a feeling for utility, but in a sense far wider and higher, more courageous and ideal, than the yellow races; a perseverance that takes account of obstacles and ultimately finds a means of overcoming them; a greater physical power, an extraordinary instinct for order, not merely as a guarantee of peace and tranquility, but as an indispensable means of self-preservation.
At the same time, they have a remarkable, and even extreme, love of liberty, and are openly hostile to the formalism under which the Chinese are glad to vegetate, as well as to the strict despotism which is the only way of governing the negro.
The white race are, further, distinguished by an extraoridinary attachment to life. They know better how to use it, and so,a s it would seem, set a greater price on it; both in their own persons and those of others, they are more sparing of life. When they are cruel, they are conscious of their cruelty; it is very doubtful whether such a consciousness exists in the negro. At the same time, they have discovered reasons why they should surrender this busy life of theirs, that is so precious to them.
The principal motive is honour, which under various names has played an enormous part in the ideas of the race from the beginning. I need hardly add that the word honour, together with all the civilizing influences connoted by it, is unknown to both the yellow and the black man. On the other hand, the immense superiority of the white peoples in the whole field of the intellect is balanced by an inferiority in the intensity of their sensations.
Arthur de Gobineau
He rejected Enlightenment explanations for human diversity, including the impact of geography and cultural or political institutions, instead insisting on permanent and unequal racial characteristics passed down since the earliest days of humankind. He argued that human history was defined by the rise of pure races with superior characteristics who, through a process of mixing with inferior races, gradually lost their vitality and collapsed, leaving the stage clear for purer races to rise. He articulated these ideas in his lengthy Essay on the Inequality of Human Races , which did not attract much attention until he became friends with the composer Richard Wagner and his daughter Cosima in the s. Although German antisemites focused on Jews as the enemy of the Aryan race and American racists focused on the dangers of Black-White miscegenation, Gobineau had some positive, if also stereotypical, things to say about Jews and Blacks and their contributions to civilization, even as he firmly maintained the superiority of whites overall.
Saggio sulla disuguaglianza delle razze umane
The book was written after the revolution when Gobineau began studying the works of Xavier Bichat and Johann Blumenbach. In a letter to Count Anton von Prokesch-Osten in he describes the book as based upon "a hatred for democracy and its weapon, the Revolution, which I satisfied by showing, in a variety of ways, where revolution and democracy come from and where they are going. By this Gobineau refers to his division of humans into three main races: white, black, and yellow. The biblical division into Hamites , Semites , and Japhetites is for Gobineau a division within the white race.
The inequality of human races
Essay on the Inequality of Human Races