The Road to Equality: Evolution and Social Reality

The Road to Equality: Evolution and Social Reality

The Road to Equality: Evolution and Social Reality

The Road to Equality: Evolution and Social Reality


Why does poverty exist? Why is there social pathology and human degradation? Is it always because of oppression and discrimination? No, says Professor Seymour Itzkoff of Smith College. The real reason is the tragedy of low human intelligence and the consequent inability of humans to compete in highly complex and dynamic economic and social environments. The Road to Equality: Evolution and Social Reality contains Itzkoff's highly controversial analysis of the failures of the welfare approach to helping the poor. It also contains his radical solution to the perennial problems of inequality in nations and the consequent turmoil and revolution. Equalize the intelligence of your nation, Itzkoff argues, and you will soon eliminate the tragic social and economic differences between large portions of the population. It is high intelligence in groups of humans that creates civilization and prosperity in the first place. Merely placing individuals of lower intelligence in such environments has not ensured their success. And it never will, predicts the professor, because it violates the facts of our evolutionary and sociobiological nature. The 21st century will change the relationships of nations in the most radical manner that history has ever seen. The requirements of technological competency have put a premium on high educable intelligence. Even today we see that nations of uniformly high intelligence of various racial and ethnic heritage are pulling away from those with lower national intellectual profiles. Itzkoff writes that many of the social pathologies in nations such as the United States, as well as their relative economic decline, can be so attributed. The future of human equality, heconcludes, must lie in an international resolve to face up to the most basic challenge to world peace, the variability of intelligence in the human species.


"If you haven't been a Marxist by the time you are thirty, you have no heart. If you are still a Marxist by the time you are thirty, you have no mind." the class roared its knowing approval. All of us have probably been quoting this wise teacher ever since.

What does it mean, this puzzling combination of idealism and disappointment that all denizens of the late twentieth century have experienced? Marxism has symbolized our assent to a fundamental belief, that we have power over our social world, just as we presume to master the physical and biological world. the motto, from each according to his ability, to each according to his needs, from Marx Communist Manifesto, heralded the greatest consciously articulated social revolution ever experienced by humankind.

To create an egalitarian, a classless society, what greater ideal, what greater national, nay international goal could individuals or peoples strive for? To eliminate the degradations, the persecutions, and the gross inequalities that separate humans into classes, the rulers and the ruled, we would sacrifice much. For this great goal, we would even commit terrible deeds.

The revolutions, the seditions and conspiracies, even the wars which w0ere often genocidal in impact, rolled in a red tide of blood over the face of our earth in this our most modern, powerful, and scientifically sophisticated century. When it was over, all we experienced was utter disillusion. To be honest, even in my graduate school days, several decades ago, it was clear that the glow was dimming.

Yet, don't you, the reader, find it odd that even as the totalitarian Marxist world has dissolved, these ideals of egalitarian uniformity, so-

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