Vintage Distributism

Babies and Distributism
by G.K. Chesterton

I hope it is not a secret arrogance to say that I do not think I am exceptionally arrogant; or if I were, my religion would prevent me from being proud of my pride. Nevertheless, for those of such a philosophy, there is a very terrible temptation to intellectual pride, in the welter of wordy and worthless philosophies that surround us today. Yet there are not many things that move me to anything like a personal contempt. I do not feel any contempt for an atheist, who is often a man limited and constrained by his own logic to a very sad simplification. I do not feel any contempt for a Bolshevist, who is a man driven to the same negative simplification by a revolt against very positive wrongs. But there is one type of person for whom I feel what I can only call contempt. And that is the popular propagandist of what he or she absurdly describes as Birth-Control.
I despise Birth-Control first because it is a weak and wobbly and cowardly word. It is also an entirely meaningless word; and is used so as to curry favour even with those who would at first recoil from its real meaning. The proceeding these quack doctors recommend does not control any birth. It only makes sure that there shall never be any birth to control. It cannot for instance, determine sex, or even make any selection in the style of the pseudo-science of Eugenics. Normal people can only act so as to produce birth; and these people can only act so as to prevent birth. But these people know perfectly well as I do that the very word Birth-Prevention would strike a chill into the public, the instant it was blazoned on headlines, or proclaimed on platforms, or scattered in advertisements like any other quack medicine. They dare not call it by its name, because its name is very bad advertising. Therefore they use a conventional and unmeaning word, which may make the quack medicine sound more innocuous.
Second, I despise Birth-Control because it is a weak and wobbly and cowardly thing. It is not even a step along the muddy road they call Eugenics; it is a flat refusal to take the first and most obvious step along the road of Eugenics. Once grant that their philosophy is right, and their course of action is obvious; and they dare not take it; they dare not even declare it. If there is no authority in things which Christendom has called moral, because their origins were mystical, then they are clearly free to ignore all the difference between animals and men; and treat men as we treat animals. They need not palter with the stale and timid compromise and convention called Birth-Control. Nobody applies it to the cat. The obvious course for Eugenists is to act towards babies as they act towards kittens. Let all the babies be born; and then let us drown those we do not like. I cannot see any objection to it; except the moral or mystical sort of objection that we advance against Birth-Prevention. And that would be real and even reasonable Eugenics; for we could then select the best, or at least the healthiest, and sacrifice what are called the unfit. By the weak compromise of Birth-Prevention, we are very probably sacrificing the fit and only producing the unfit. The births we prevent may be the births of the best and most beautiful children; those we allow, the weakest or worst. Indeed, it is probable; for the habit discourages the early parentage of young and vigorous people; and lets them put off the experience to later years, mostly from mercenary motives. Until I see a real pioneer and progressive leader coming out with a good, bold, scientific programme for drowning babies, I will not join the movement.
But there is a third reason for my contempt, much deeper and therefore more difficult to express; in which is rooted all my reasons for being anything I am or attempt to be; and above all, for being a Distributist. Perhaps the nearest to a description of it is to say this: that my contempt boils over into bad behaviour when I hear the common suggestion that a birth is avoided because people want to be "free" to go to the cinema or buy a gramophone or a loud-speaker. What makes me want to walk over such people like doormats is that they use the word "free." By every act of that sort they chain themselves to the most servile and mechanical system yet tolerated by men. The cinema is a machine for unrolling certain regular patterns called pictures; expressing the most vulgar millionaires' notion of the taste of the most vulgar millions. The gramophone is a machine for recording such tunes as certain shops and other organisations choose to sell. The wireless is better; but even that is marked by the modern mark of all three; the impotence of the receptive party. The amateur cannot challenge the actor; the householder will find it vain to go and shout into the gramophone; the mob cannot pelt the modern speaker, especially when he is a loud-speaker. It is all a central mechanism giving out to men exactly what their masters think they should have.
Now a child is the very sign and sacrament of personal freedom. He is a fresh free will added o the wills of the world; the is something that his parents have freely chosen to produce and which they freely agree to protect. They can feel that any amusement he gives (which is often considerable) really comes from him and from them and from nobody else. He has been born without the intervention of any master or lord. He is a creation and a contribution; he is their own creative contribution to creation. He is also a much more beautiful, wonderful, amusing and astonishing thing than any of the stale stories or jingling jazz tunes turned out by the machines. When men no longer feel that he is so, they have lost the appreciation of primary things, and therefore all sense of proportion about the world. People who prefer the mechanical pleasures, to such a miracle, are jaded and enslaved. They are preferring the very dregs of life to the first fountains of life. They are preferring the last, crooked, indirect, borrowed, repeated and exhausted things of our dying Capitalist civilisation, to the reality which is the only rejuvenation of all civilisation. It is they who are hugging the chains of their old slavery; it is the child who is ready for the new world.