Carlyle, Mill, Bodington and the Case of 19th Century Imperialized Science

Amrita Ghosh
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引用次数: 1

Abstract

The latter half of nineteenth-century England was rife with the evolution question. As English imperialism also reached its pinnacle during this time, racial gradations in the newly formed human chain loomed large culturally. In 1849, Thomas Carlyle anonymously published his notorious anti-emancipationist perspective in "The Occasional Discourse on the Negro Question," followed by John Stuart Mill's divergent response to him in 1850 titled, "The Negro Question." In 1878, The Westminster Review also published a woman's perspective, "The Importance of Race and Its Bearing on the Negro Question" by Alice Bodington, which resembled the Carlyle essay in various ways. This paper first compares the three essays to show the underlying hegemonic racial discourse and then presents the imperialist subtext that underlies Mill's views. In this, I argue that it is crucial to read these three essays within the scientific discourse of the era, to see how 19th century science, especially phrenology and contemporary researches of evolution became "hegemonic systems (1)" which seeped into the normative racial ideologies of the period as seen through these writers. Brian Regal in Race and the Search for Origins of Man mentions that even before the advent of Darwin's theories about evolution there were comparisons between human beings and apes. Regal points out: "European systematizers ranked groups as superior and inferior using their own faces as the measure." (2) As Regal states 'Savage' races were equated with savage beasts in the growing tide of racial stereotypes. Ape imagery dealt with race, class, the spread of empire and even gender issues, as well as evolution and human origins. The ape became a metaphor of everything dark and troubling in European minds.... (3) In the same vein, Patrick Brantlinger also notes: "The theory that man evolved through distinct social stages--from savagery to barbarism to civilization-led to a self-congratulatory anthropology that actively promoted belief in the inferiority, indeed the bestiality, of the African." (4) Researches into the question of human evolution and racial hierarchies were a large part of the discourse of Carlyle's epoch and he shares certain assumptions from such scientific discourses. Although Carlyle doesn't directly depict Africans as apes, he does relegate them to a bestial, animal status, since he views them as "two-legged cattle (5)" with "excellent horse-jaws." (6) In addition, Carlyle leaves no hope that Africans would have been capable of making any improvements to the putrefied lands of West Indies; he argues that the Black man knows "whether ever he could have introduced an improvement." (7) As he states, "Am I gratified in my mind by the ill usage of any two--or four legged thing; of any horse or any dog? Not so, I assure you." (8) While attempting to argue against the exploitations of slavery, his associations still operate amidst the animalistic images of horse, dog or any four-legged thing compared to the "negro." In the amended version of the essay, Carlyle also depicts Africans as, "a swift, supple fellow, a merry hearted, grinning, dancing, singing, affectionate kind of creature, with a great deal of melody and amenability in his composition (italics mine)." (9) Here, Carlyle strips the African man of his humanity and relegates him to the status of a singing, dancing "creature." Edward Said discusses Carlyle's works in Culture and Imperialism and observes that ... Carlyle's energetic animadversions on revitalizing Britain, awakening it to work, organic connections, love of unrestricted industrial and capitalist development, and the like do nothing to animate "Quashee", the emblematic Black whose 'ugliness, idleness, rebellion' are doomed forever to subhuman status. (10) This kind of "othering" dominates all spheres, and as Said says, "No area of experience was spared the unrelenting application of these hierarchies" [and] "quasi-scientific concepts of barbarism, primitivism," etc. …
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卡莱尔、密尔、波丁顿与19世纪帝国化科学案例
19世纪后半叶的英国充斥着进化论的问题。由于英国帝国主义在这一时期也达到了顶峰,在新形成的人类链条中,种族等级在文化上显得很重要。1849年,托马斯·卡莱尔匿名发表了他臭名昭著的反解放主义观点《关于黑人问题的偶尔论述》,随后约翰·斯图亚特·密尔在1850年发表了题为《黑人问题》的不同回应。1878年,《威斯敏斯特评论》也发表了一篇女性的观点,《种族的重要性及其对黑人问题的影响》,作者是爱丽丝·伯丁顿,在很多方面与卡莱尔的文章相似。本文首先比较了这三篇文章,以显示潜在的霸权种族话语,然后呈现了密尔观点背后的帝国主义潜台词。在这一点上,我认为在这个时代的科学话语中阅读这三篇文章是至关重要的,以了解19世纪的科学,特别是颅相学和当代进化研究如何成为“霸权体系”(1),并渗透到这些作者所看到的那个时期的规范种族意识形态中。Brian Regal在《种族与人类起源的探索》一书中提到,甚至在达尔文的进化论出现之前,人类和猿类之间就存在着比较。Regal指出:“欧洲的系统化者用他们自己的脸作为衡量标准来给群体排序。”(2)在日益增长的种族刻板印象浪潮中,“野蛮”种族被等同于野蛮的野兽。猿的意象涉及种族、阶级、帝国的扩张甚至性别问题,以及进化和人类起源。猿猴成了欧洲人心中一切黑暗和烦恼的象征....(3)同样,帕特里克·布兰特林格(Patrick Brantlinger)也指出:“认为人类经历了不同的社会阶段——从野蛮到野蛮再到文明——进化的理论,导致了一种自鸣得意的人类学,这种人类学积极地宣扬了非洲人的劣等性,甚至是兽性的信念。”(4)对人类进化和种族等级问题的研究是卡莱尔时代话语的重要组成部分,他分享了这些科学话语中的某些假设。虽然卡莱尔没有直接把非洲人描绘成猿类,但他确实把他们贬为兽类,动物的地位,因为他认为他们是“两条腿的牛”,有着“出色的马颚”。(6)此外,卡莱尔不认为非洲人有能力改善西印度群岛的贫瘠土地;他认为黑人知道“他是否曾经可以引进一种改进。”(7)正如他所说,“我是否对任何两条腿或四条腿的东西的不当使用感到满意?任何马或任何狗?我向你保证,不是这样的。”(8)当他试图反对奴隶制的剥削时,他的联想仍然在马、狗或任何四条腿的东西与“黑人”相比较的动物形象中运作。在这篇文章的修订版中,卡莱尔还把非洲人描绘成“一个敏捷、柔软的家伙,一个快乐的、咧嘴笑、跳舞、唱歌、深情的生物,在他的作品中有大量的旋律和顺从(斜体)。”(9)在这里,卡莱尔剥夺了非洲人的人性,把他贬为一个会唱歌、会跳舞的“生物”。爱德华·赛义德在《文化与帝国主义》一书中讨论了卡莱尔的作品,并指出……卡莱尔对振兴英国、唤醒它的工作、有机联系、对不受限制的工业和资本主义发展的热爱,以及诸如此类的充满活力的批评,都没有给“准黑人”带来活力。“准黑人”是黑人的象征,他的“丑陋、懒惰、叛逆”注定永远处于非人的地位。(10)这种“他者”支配着所有领域,正如赛义德所说,“没有一个经验领域能幸免于这些等级制度的无情应用”和“野蛮、原始主义等准科学概念”. ...
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