“I do not think,” Lord Russell has recently written, “that the sum of human misery has ever in the past been so great as it has been in the last twenty-five years.” One is inclined to agree. Or are we, on second thoughts, merely flattering ourselves? At most periods of history moralists have liked to boast that theirs was the most iniquitous generation since the time of Cain—the most iniquitous and therefore, since God is just, the most grievously afflicted. Today, for example, we think of the thirteenth century as one of the supremely creative periods of human history. But the men who were actually contemporary with the cathedrals and Scholastic Philosophy regarded their age as hopelessly degenerate, uniquely bad and condignly punished. Were they right, or are we? The answer, I suspect is: Both. Too much evil and too much suffering can make it impossible for men to be creative; but within very wide limits greatness is perfectly compatible with organized insanity, sanctioned crime and intense, chronic unhappiness for the majority. Every one of the great religions preaches a mixture of profound pessimism and the most extravagant optimism. “I show you sorrow,” says the Buddha, pointing to man in his ordinary unregenerate condition. And in the same context Christian theologians speak of the Fall, of Original Sin, of the Vale of Tears, while Hindus refer to the workings of man’s home-made destiny, his evil karma. But over against the sorrow, the tears, the self-generated, self-inflicted disasters, what superhuman prospects! If he so wishes, the Hindu affirms, a man can realize his identity with Brahman, the Ground of all being; if he so wishes, says the Christian, he can be filled with God; if he so wishes, says the Buddhist, he can live in a transfigured world where nirvana and samsara, the eternal and the temporal, are one. But, alas—and from optimism based on the experience of the few, the saints and sages return to the pessimism forced upon them by their observation of the many—the gate is narrow, the threshold high, few are chosen because few choose to be chosen. In practice man usually destroys himself—but has done so up till now a little less thoroughly than he has built himself up. In spite of everything, we are still here. The spirit of destruction has been willing enough, but for most of historical time its technological flesh has been weak. The Mongols had only horses as transport, only bows and spears and butchers’ knives for weapons; if they had possessed our machinery, they could have depopulated the planet. As it was, they had to be content with small triumphs—the slaughter of only a few millions, the stamping out of civilization only in Western Asia.
In this universe of ours nobody has ever succeeded in getting anything for nothing. In certain fields, progress in the applied sciences and the arts of organization has certainly lessened human misery; but it has done so at the cost of increasing it in others. The worst enemy of life, freedom and the common decencies is total anarchy; their second worst enemy is total efficiency. Human interests are best served when society is tolerably well organized and industry moderately advanced. Chaos and ineptitude are anti-human; but so too is a superlatively efficient government, equipped with all the products of a highly developed technology. When such a government goes in for usually destroying, the whole race is in danger.
The Mongols were the aesthetes of militarism; they believed in gratuitous massacre, in destruction for destruction’s sake. Our malice is less pure and spontaneous; but, to make up for this deficiency, we have ideals. The end proposed, on either side of the Iron Curtain, is nothing less than the Good of Humanity and its conversion to the Truth. Crusades can go on for centuries, and wars in the name of God or Humanity are generally diabolic in their ferocity. The unprecedented depth of human misery in our time is proportionate to the unprecedented height of the social ideals entertained by the totalitarians on the one side, the Christians and the secularist democrats on the other.
And then there is the question of simple arithmetic. There are far more people on the earth today than there were in any earlier century. The miseries which have been the usual consequence of the usual course of nature and the usual behavior of human beings are the lot today, not of the three hundred millions of men, women and children who were contemporary with Christ, but of more than two and a half billions. Obviously, then, the sum of our present misery cannot fail to be greater than the sum of misery in the past. Every individual is the center of a world, which it takes very little to transform into a world of unadulterated suffering. The catastrophes and crimes of the twentieth century can transform almost ten times as many human universes into private hells as did the catastrophes and crimes of two thousand years ago. Moreover, thanks to improvements in technology, it is possible for fewer people to do more harm to greater numbers than ever before.
After the capture of Jerusalem by Nebuchadnezzar, how many Jews were carried off to Babylon? Jeremiah puts the figure at four thousand six hundred, the compiler of the Second Book of Kings at ten thousand. Compared with the forced migrations of our time, the Exile was the most trivial affair. How many millions were uprooted by Hitler and the Communists? How many more millions were driven out of Pakistan into India, out of India into Pakistan? How many hundreds of thousands had to flee, with our young guide, from their homes in Israel? By the waters of Babylon ten thousand at the most sat down and wept. In the single refugee camp at Bethlehem there are more exiles than that. And Bethlehem’s is only one of dozens of such camps scattered far and wide over the Near East.
So it looks, all things considered, as though Lord Russell were right—that the sum of misery is indeed greater today than at any time in the past. And what of the future? Germ warfare and the H-bomb get all the headlines and, for that very reason, may never be resorted to. Those who talk a great deal about suicide rarely commit it. The greatest threat to happiness is biological. There were about twelve hundred million people on the planet when I was born, six years before the turn of the century. Today there are two thousand seven hundred millions; thirty years from now there will probably be four thousand millions. At present about sixteen hundred million people are underfed. In the nineteen-eighties the total may well have risen to twenty-five hundred millions, of whom a considerable number may actually be starving. In many parts of the world famine may come even sooner. In his Report on the Census of 1951 the Registrar General of India has summed up the biological problem as it confronts the second most populous country of the world. There are now three hundred and seventy-five million people living within the borders of India, and their numbers increase by five millions annually. The current production of basic foods is seventy million tons a year, and the highest production that can be achieved in the foreseeable future is ninety-four million tons. Ninety-four million tons will support four hundred and fifty million people at the present substandard level, and the population of India will pass the four hundred and fifty million mark in 1969. After that, there will be a condition of what the Registrar General calls “catastrophe.”