The story of our inferiority is an old dodge, as I have said; for wherever men oppress their fellows, wherever they enslave them, they will endeavor to find the needed apology for such enslavement and oppression in the character of the people oppressed and enslaved. When we wanted, a few years ago, a slice of Mexico, it was hinted that the Mexicans were an inferior race, that the old Castilian blood had become so weak that it would scarcely run down hill, and that Mexico needed the long, strong and beneficent arm of the Anglo-Saxon care extended over it. We said that it was necessary to its salvation, and a part of the “manifest destiny” of this Republic, to extend our arm over that dilapidated government. So, too, when Russia wanted to take possession of a part of the Ottoman Empire, the Turks were “an inferior race.” So, too, when England wants to set the heel of her power more firmly in the quivering heart of old Ireland, the Celts are an “inferior race.” So, too, the Negro, when he is to be robbed of any right which is justly his, is an “inferior man.” It is said that we are ignorant; I admit it. But if we know enough to be hung, we know enough to vote. If the Negro knows enough to pay taxes to support the government, he knows enough to vote; taxation and representation should go together. If he knows enough to shoulder a musket and fight for the flag, fight for the government, he knows enough to vote. If he knows as much when he is sober as an Irishman knows when drunk, he knows enough to vote, on good American principles.

Suppose, now, there is such a thing as an all-round inferior race. Is that any reason why we should propose to preserve it for ever...? Whether there is a race so inferior I do not know, but certainly there is no race so superior as to be trusted with human charges. The true answer to Aristotle's plea for slavery, that there are “natural slaves,” lies in the fact that there are no “natural” masters... The true objection to slavery is not that it is unjust to the inferior but that it corrupts the superior. There is only one sane and logical thing to be done with a really inferior race, and that is to exterminate it. Now there are various ways of exterminating a race, and most of them are cruel. You may end it with fire and sword after the old Hebrew fashion; you may enslave it and work it to death, as the Spaniards did the Caribs; you may set it boundaries and then poison it slowly with deleterious commodities, as the Americans do with most of their Indians; you may incite it to wear clothing to which it is not accustomed and to live under new and strange conditions that will expose it to infectious diseases to which you yourselves are immune, as the missionaries do the Polynesians; you may resort to honest simple murder, as we English did with the Tasmanians; or you can maintain such conditions as conduce to “race suicide,” as the British administration does in Fiji. Suppose, then, for a moment, that there is an all-round inferior race... If any of the race did, after all, prove to be fit to survive, they would survive—they would be picked out with a sure and automatic justice from the over-ready condemnation of all their kind. Is there, however, an all-round inferior race in the world? Even the Australian black-fellow is, perhaps, not quite so entirely eligible for extinction as a good, wholesome, horse-racing, sheep-farming Australian white may think. These queer little races, the black-fellows, the Pigmies, the Bushmen, may have their little gifts, a greater keenness, a greater fineness of this sense or that, a quaintness of the imagination or what not, that may serve as their little unique addition to the totality of our Utopian civilisation. We are supposing that every individual alive on earth is alive in Utopia, and so all the surviving “black-fellows” are there. Every one of them in Utopia has had what none have had on earth, a fair education and fair treatment, justice, and opportunity...Some may be even prosperous and admired, may have married women of their own or some other race, and so may be transmitting that distinctive thin thread of excellence, to take its due place in the great synthesis of the future.

Now the trickiest catch in the negro problem is the fact that it is really twofold. The black is vastly inferior. There can be no question of this among contemporary and unsentimental biologists—eminent Europeans for whom the prejudice-problem does not exist. But, it is also a fact that there would be a very grave and very legitimate problem even if the negro were the white man's equal. For the simple fact is, that two widely dissimilar races, whether equal or not, cannot peaceably coexist in the same territory until they are either uniformly mongrelised or cast in folkways of permanent and traditional personal aloofness. No normal being feels at ease amidst a population having vast elements radically different from himself in physical aspect and emotional responses. A normal Yankee feels like a fish out of water in a crowd of cultivated Japanese, even though they may be his mental and aesthetic superiors; and the normal Jap feels the same way in a crowd of Yankees. This, of course, implies permanent association. We can all visit exotic scenes and like it—and when we are young and unsophisticated we usually think we might continue to like it as a regular thing. But as years pass, the need of old things and usual influences—home faces and home voices—grows stronger and stronger; and we come to see that mongrelism won't work. We require the environing influence of a set of ways and physical types like our own, and will sacrifice anything to get them. Nothing means anything, in the end, except with reference to that continuous immediate fabric of appearances and experiences of which one was originally part; and if we find ourselves ingulphed by alien and clashing influences, we instinctively fight against them in pursuit of the dominant freeman's average quota of legitimate contentment. . . . All that any living man normally wants—and all that any man worth calling such will stand for—is as stable and pure a perpetuation as possible of the set of forms and appearances to which his value-perceptions are, from the circumstances of moulding, instinctively attuned. That is all there is to life—the preservation of a framework which will render the experience of the individual apparently relevant and significant, and therefore reasonably satisfying. Here we have the normal phenomenon of race-prejudice in a nutshell—the legitimate fight of every virile personality to live in a world where life shall seem to mean something. . . . Just how the black and his tan penumbra can ultimately be adjusted to the American fabric, yet remains to be seen. It is possible that the economic dictatorship of the future can work out a diplomatic plan of separate allocation whereby the blacks may follow a self-contained life of their own, avoiding the keenest hardships of inferiority through a reduced number of points of contact with the whites . . . No one wishes them any intrinsic harm, and all would rejoice if a way were found to ameliorate such difficulties as they have without imperilling the structure of the dominant fabric. It is a fact, however, that sentimentalists exaggerate the woes of the average negro. Millions of them would be perfectly content with servile status if good physical treatment and amusement could be assured them, and they may yet form a well-managed agricultural peasantry. The real problem is the quadroon and octoroon—and still lighter shades. Theirs is a sorry tragedy, but they will have to find a special place. What we can do is to discourage the increase of their numbers by placing the highest possible penalties on miscegenation, and arousing as much public sentiment as possible against lax customs and attitudes—especially in the inland South—at present favouring the melancholy and disgusting phenomenon. All told, I think the modern American is pretty well on his guard, at last, against racial and cultural mongrelism. There will be much deterioration, but the Nordic has a fighting chance of coming out on top in the end.

Of the complete biological inferiority of the negro there can be no question—he has anatomical features consistently varying from those of other stocks, & always in the direction of the lower primates . . . Equally inferior—& perhaps even more so—is the Australian black stock, which differs widely from the real negro . . . In dealing with these two black races, there is only one sound attitude for any other race (be it white, Indian, Malay, Polynesian, or Mongolian) to take—& that is to prevent admixture as completely & determinedly as it can be prevented, through the establishment of a colour-line & the rigid forcing of all mixed offspring below that line. I am in accord with the most vehement & vociferous Alabaman or Mississippian on that point ... Other racial questions are wholly different in nature—involving wide variations unconnected with superiority or inferiority. Only an ignorant dolt would attempt to call a Chinese gentleman—heir to one of the greatest artistic & philosophic traditions in the world—an "inferior" of any sort . . . & yet there are potent reasons, based on wide physical, mental, & cultural differences, why great numbers of the Chinese ought not to mix into the Caucasian fabric, or vice versa. It is not that one race is any better than any other, but that their whole respective heritages are so antipodal as to make harmonious adjustment impossible. Members of one race can fit into another only through the complete eradication of their own background-influences—& even then the adjustment will always remain uneasy & imperfect if the newcomer's physical aspect froms a constant reminder of his outside origin. Therefore it is wise to discourage all mixtures of sharply differentiated races—though the color-line does not need to be drawn as strictly as in the case of the negro, since we know that a dash or two of Mongolian or Indian or Hindoo or some such blood will not actually injure a white stock biologically. . . . As a matter of fact, most of the psychological race-differences which strike us so prominently are cultural rather than biological. If one could take a Japanese infant, alter his features to the Anglo-Saxon type through plastic surgery, & place him with an American family in Boston for rearing—without telling him that he is not an American—the chances are that in 20 years the result would be a typical American youth with very few instincts to distinguish him from his pure Nordic college-mates. The same is true of other superior alien races including the Jew—although the Nazis persist in acting on a false biological conception. If they were wise in their campaign to get rid of Jewish cultural influences (& a great deal can be said for such a campaign, when the dominance of the Aryan tradition is threatened as in Germany & New York City), they would not emphasize the separatism of the Jew but would strive to make him give up his separate culture & lose himself in the German people. It wouldn't hurt Germany—or alter its essential physical type—to take in all the Jews it now has. (However, that wouldn't work in Poland or New York City, where the Jews are of an inferior strain, & so numerous that they would essentially modify the physical type.)

The experience of Negroes in America has been different in kind, not just in degree, from that of other ethnic groups. It is not merely the history of slavery alone, but also that a whole people were marked as inferior by the law. And that mark has endured.

The Negro race is not amenable to progress, they venerate and fear us.

The Negro enslaved by his inferiority, the white man enslaved by his superiority alike behave in accordance with a neurotic orientation.

Sometimes I have feared that, in some wild paroxysm of rage, the white race, forgetful of the claims of humanity and the precepts of the Christian religion, will proceed to slaughter the negro in wholesale, as some of that race have attempted to slaughter Chinamen, and as it has been done in detail in some districts of the Southern States. The grounds of this fear, however, have in some measure decreased, since the negro has largely disappeared from the arena of Southern politics, and has betaken himself to industrial pursuits and the acquisition of wealth and education, though even here, if over-prosperous, he is likely to excite a dangerous antagonism; for the white people do not easily tolerate the presence among them of a race more prosperous than themselves. The negro as a poor ignorant creature does not contradict the race pride of the white race. He is more a source of amusement to that race than an object of resentment. Malignant resistance is augmented as he approaches the plane occupied by the white race, and yet I think that that resistance will gradually yield to the pressure of wealth, education, and high character.

You cannot have racial pride without an inferior other.

The espousal of the doctrine of Negro inferiority by the South was primarily because of economic motives and the inter-connected political urge necessary to support slave industry; but to the watching world it sounded like the carefully thought out result of experience and reason; and because of this it was singularly disastrous for modern civilization science and religion, in art and government, as well as in industry. The South could say that the Negro, even when brought into modern civilization, could not be civilized, and that, therefore, he and the other colored peoples of the world were so far inferior to the whites that the white world had a right to rule mankind for their own selfish interests.

In regard to the first point, the inferiority of the enslaved race. We may concede it is a matter of fact that it is inferior, but does it follow, therefore, that it is right to enslave a man simply because he is inferior? This, to me, is a most abhorrent doctrine. It would place the weak everywhere at the mercy of the strong. It would place the poor at the mercy of the rich. It would place those who are deficient in intellect at the mercy of those that are gifted in mental endowment.

Consider the Negro as a neighbor. He is frequently repelled and avoided by the white man, but is it only color prejudice? On the contrary, it is because the Negro family is, on average, a loose, morally lax group, and brings with its presence a rapid rise in crime and vandalism. No statutes, no sermons, no demonstrations, will obtain for the Negro the liking and respect that sober virtues commend. And the leaders of Negro thought: they blame the crime and immorality upon the slums and the low income—as if individual responsibility could be bought with a thousand dollars a year.

I have no prejudice in my heart, but the white race is the superior race and the Negro race an inferior race and the races must be kept separate by law.

Their chances of escaping from the underclass, from the vicious cycle of poverty, were no better than those of their similarly alienated black neighbors and probably worse for those who didn’t speak English