Social Darwinism applies Charles Darwin’s evolutionary principles to human societal structures. How did this concept evolve, and what were its consequences?
Who Was Herbert Spencer?
In 1859, Charles Darwin published his seminal work, On the Origin of Species. Twelve years later, he released The Descent of Man, which, like its predecessor, profoundly impacted contemporary thought. Through these works, Darwin permanently introduced the scientific concept that humans evolved from less complex organisms through the mechanism of natural selection.
However, Darwin was more of a scientist than an ideologue. Among Darwin’s contemporaries who further developed his evolutionary ideas was Herbert Spencer, an English philosopher and sociologist (1820–1903). Notably, Spencer had been advocating a philosophical theory of evolution seven years before Darwin’s first major publication. Upon its release, Spencer became a fervent supporter of Darwin’s ideas.
Survival of the Fittest
Spencer argued that, since life is based on ‘the survival of the fittest’—a term he himself coined1 —economies of the world should operate similarly. Simply put, survival of the fittest means that if someone is in a better position and has greater abilities than another person, they have the right to use it to their advantage and, simultaneously, to the disadvantage of the weaker individual.2 Spencer believed that if this is how nature operates, then humans, the pinnacle of evolution, should live this way as well.
Social Darwinism and the Development of Wild Capitalism
Herbert Spencer’s ideas were expressed within two major socio-economic currents. The first was liberal and individualistic in character, finding application primarily in societies grounded in capitalism and laissez-faire economic principles.3 Capitalists of the late 19th and early 20th centuries—such as John D. Rockefeller and Henry Ford4—found rational justification for their often ruthless actions within Spencer’s philosophy.
Many industrial capitalists, often referred to as ‘robber barons,’ demonstrated limited concern for the living and working conditions of their employees and the surrounding communities. These conditions were frequently appalling. Numerous workplace accidents occurred in factories, particularly involving unprotected belt drives, leading to the loss of fingers, entire limbs, or even resulting in fatalities. Similarly, workers engaged in railway construction endured deplorable living standards. It is estimated that around the 1900s, approximately one million workers experienced severe health complications or met with tragic fatalities.5
Social Darwinism, Racism, Nazism, and Communism
Herbert Spencer’s philosophy also developed into a second, more collective strain, though it remained connected to the first. In this line of thought, it was not merely individuals but entire human groups—whether races, nations, or social classes—that engaged in perpetual struggle. According to this perspective, each of these groups is in a continuous rivalry, driven by a desire to prevail in this competitive race. Consequently, war, killing, and any other measures aimed at defeating opponents are viewed not only as normal but even as desirable.6 Here, too, emerges the idea of cooperation and mutual assistance, but solely among members of ‘one’s own’ group.
This intellectual current found expression in ideologies such as eugenics, nationalism, racism, fascism (including German Nazism), and even communism7, which promoted a relentless class struggle aimed at establishing a society centred on the working proletariat. Nationalist ideologies cast this struggle as one between the world’s various nations, while racism framed it as a conflict between purported human races—assuming, that is, the concept of ‘human races’ has any validity. Nazism took social Darwinism to a pseudoscientific extreme, fabricating the notion of a superior Aryan race, allegedly destined to dominate the globe and other racial groups. Simultaneously, the Nazis justified the extermination of groups they deemed inferior, ultimately leading to the horrors of the Holocaust.
Social Darwinism Today
Today, social Darwinism—understood as the application of natural selection and survival of the fittest to human societies—is regarded as a form of logical fallacy. Nevertheless, its influence persists in shaping our social interactions. This influence intensifies as Charles Darwin’s theory of evolution becomes more deeply embedded within societal frameworks. It is particularly evident in the relentless competition among businesses and corporations, as well as individuals, for influence and success. Furthermore, social Darwinism has recently re-emerged in discussions surrounding the prosperity of specific nations. In this regard, the world continues to operate according to the principles of social Darwinism, reminiscent of the dynamics prevalent at the turn of the 19th and 20th centuries.8
Conclusion
Would the aforementioned crimes and neglect toward fellow humans have occurred without the influence of Herbert Spencer’s philosophy? This is difficult to assess. The concept of survival competition had emerged in academic discourse prior to the contributions of both Charles Darwin and Herbert Spencer. Moreover, similar transgressions have been present throughout human history. However, such actions previously lacked the sophisticated philosophical and scientific frameworks later provided, primarily through the works of Spencer and Darwin.
The perspective changes considerably when we turn to the moral teachings of the Holy Scriptures. Principles such as, ‘Do unto others as you would have them do unto you’9 originate from the Bible and apply not only to neighbors but also to strangers and even our enemies. Although religious adherents have also committed crimes, including acts of mass violence, such actions consistently contravene these foundational evangelical principles. In contrast, within the framework of social Darwinism, crimes against humanity could be seen as a natural, even inevitable, outcome of its philosophy.
By the way, we recommend reading the articles:
- The Mythology and Origins of Dragons Across Cultures – Part 1
- The Fourth Dimension – Part 1: The Shape of the Universe
- The Fourth Dimension – Part 2: Exploring the Intersection of Science and Spirituality
- Scientists and Philosophers Who Found Faith in God
- Earth’s Axial Precession in Ancient Thought
Footnotes
- Grigg, R. (2010). Herbert Spencer. Creation, 32(4), pp.52-54. Available at: https://creation.com/herbert-spencer.
- Menton, D. (2017). The Religion of Nature: Social Darwinism. Answers in Genesis. Available at: https://answersingenesis.org/charles-darwin/darwinism/religion-of-nature-social-darwinism/.
- Leseferyzm (from Fr. laissez-faire – let do) is an economic doctrine that strongly values capitalism and the power of the individual. According to this doctrine, the individual should not be constrained by anything in his economic actions, including moral principles.
- Bergman, J. (2008). Darwin’s critical influence on the ruthless extremes of capitalism. Creation Ministries International. Available at: https://creation.com/darwins-critical-influence-on-the-ruthless-extremes-of-capitalism.
- Ibid.
- Drouard, A. (2001). Darwinism: Social. International Encyclopedia of the Social & Behavioral Sciences, pp.3222–3225.
- Bergman, J., op. cit.
- Ibid.
- The Bible, New King James Version, 1982, Matthew 7:12.
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