Transhuman and Subhuman: Essays on Science Fiction and Awful Truth

by Wright, John C.

  Yarns with “science-flavored” magic in them, such as the parapsychologists, prognosticators, or telepaths crowding the worlds of Starship Troopers or Dune or Foundation or Childhood’s End or Slan or Star Trek, technically speaking, are fantasy, because the author has presumed a supernatural background, not a change brought about by technology or the scientific method.

  But we science fiction types, despite our love of technology, do not speak technically, and we consider magic to be fair game even in so-called Hard SF like the books listed above, provided someone somewhere in the book clears his throat and drops the hint that the magic powers were discovered by psychiatrists rather than by witches, or that they developed by Darwinian evolution or eugenics rather than were granted by hidden powers of heaven or hell or Elfland.

  For that matter, an author like Frank Herbert can call his magic-users ‘Witches’ and get away with being shelved as science fiction, and Sheri S. Tepper can call her mind-readers ‘Demons’ and get away with being shelved as Science Fiction, just as long as someone in the book drops the hint that their magic is caused by genetics rather than consorting with spirits, because ‘genetics’ sounds nice and scientifrriffic, whereas ‘spirits’ smacks of spiritualism.

  Science fiction in fact is so seeped with religious ideas and ideals, themes and myths and mysticism, that we should pause in astonishment to consider why anyone is even talking about an alleged hostility. One might as well ponder whether science fiction is hostile to fiction.

  The clue is not in the question but in the questioner. Some gullible folk in the last century were persuaded by a book called something like The War Between Science And Religion, (I am not willing to look title and author up), and it made the case that Protestants were the Sons of Light and Catholics were the Children of Darkness, and therefore the Catholic Church and her most remorseless Inquisition drove all scientists to England, where they invented everything ever. These evil Inquisitors no doubt included Nicolaus Copernicus, Gregor Mendel, Georges Lemaître, Albertus Magnus, Roger Bacon, Pierre Gassendi, Roger Joseph Boscovich, Marin Mersenne, Francesco Maria Grimaldi, Nicole Oresme, Jean Buridan, Robert Grosseteste, Christopher Clavius, Nicolas Steno, Athanasius Kircher, Giovanni Battista Riccioli, William of Ockham, and their familiars among the laity Galileo Galilei, Rene Descartes, Louis Pasteur, Blaise Pascal, André-Marie Ampère, Charles-Augustin de Coulomb, Pierre de Fermat, Antoine Laurent Lavoisier, Alessandro Volta, Augustin-Louis Cauchy, Pierre Duhem, Jean-Baptiste Dumas, not to mention Pope Sylvester II .

  NOTE TO THE HISTORICALLY ILLITERATE: If you do not recognize more than half the names on the list given above, you are not allowed to have an opinion on any question regarding the history of science, so shut up and sit down.

  My guess is that the attempt by the International Roman Catholic Church and our albino monk Opus Dei assassin squads of antiscientific antiscientists to suppress science would be more effective if the Roman Catholic Church would only stop founding schools, universities, and producing top-notch physicists whose work is the foundation of the heliocentric theory, genetic theory, the Big Bang theory, and so on.

  Meanwhile, the pro-scientific scientists of the League of Science are busily promoting real science with real scientific advancements, such as the ‘materialistic dialectic’ theory of Karl Marx who discovered the scientific basis of history; the theory that everyone who criticizes Freud, who discovered the science of not having to produce predictions or results, suffers from Oedipal Complexes; and the theory of Lysenko that grain inherits characteristics from the environment by means of class struggle in dialectic opposition to other grain-seeds.

  For those of you unfamiliar with the name, Lysenko was the Soviet Master Scientist under Stalin. “Scientific dissent from Lysenko’s theories of environmentally acquired inheritance was formally outlawed in 1948, and for the next several years opponents were purged from held positions, and many imprisoned.”

  And let me not fail to mention the scientists at East Anglia University who hoaxed their data concerning anthropogenic global warming in a scientific attempt to scientifically fool the unwashed masses into accepting the inconvenient truths of scientifically sciencified science.

  I believe the same scientists who discovered that the Piltdown Man was the missing link confirmed these findings which were then peer-reviewed by the magnificent Rachel Carson Institute for the Abolition of Bird-Egg-Destroying Chemicals, that bastion of scientifical integrity.

  Naturally, the chief of the League of Science, (all of whom have vowed to destroy the evil science-hating anti-scientists of the Roman Catholic Church), is Ilya Ivanovich Ivanov. He was involved in a controversial attempt to create a human-ape hybrid for the Soviet military. Unfortunately, Ivanov attempted to organize the insemination of human females with chimpanzee sperm in Guinea, but the French Government interfered, no doubt under orders from the Vatican.

  That is real science for you! SCIENCE! It can do ANYTHING! It is AWESOME!

  NOTE TO THE HUMOR IMPAIRED: Ilya Ivanov and his man-ape experiments are real. I am not actually writing a book about Christian Scientists and Mad Scientists and Mind-Reading Lions fighting Men from Mars, even though that is a Way Cool idea. There is no Anti-science cabal of Catholic Jesuits and Inquisitors out to kill scientists, and there is no League of Science who use their rocket packs and rayguns to hunt down and burn up Inquisitors and Jesuits even though that would also be Way Cool if it happened. Rachel Carson is actually a scientific fraud, as is Freud, as is Marx, as is Lysenko, as is anthropogenic global warming.

  NOTE TO THE SCIENCE IMPAIRED: Real science is about physical things you can measure, observe, and then repeat the observation. Physical things, like ballistics, astronomy, chemistry, and so on. Speculations about Id and Superego and scare-stories about Ozone Layer depletion are no more scientific than speculations about Morlocks and scare-stories about Frankenstein’s Monster. They are stories with a scientifical decor to them. The number of people who have seen an Id and the number of people who have seen an Eloi is exactly the same: zero.

  All kidding aside, the sad fact is that secularization of the scientific community has arguably decreased the rate of the advance of science. Universities founded by or run by the Church study real knowledge and produce real science, because they believe God is Truth, and the cosmos was made by Him to be studied and understood. Institutions funded by the government study government-approved science, which, if not correct, is politically correct. They understand where their grant money comes from.

  So where did the idea of a War between Science and Faith arise?

  With apologies to my fundamentalist brethren in Christ, all that happened is that one small group in schism with the Roman Catholic Church, militant fundamentalist Christians who reject the authority of the Magisterium to interpret and teach scripture, has decided on a literal interpretation of Genesis, and insist on a six-day timeline of creation that does not fit geological, astronomical, or biological evidence.

  Meanwhile, another small group in schism with the Roman Catholic Church, militant fundamentalist atheists who reject the authority of science to say what is and what is not science, has decided on a mystical, Shavian, Hegelian or Marxist misinterpretation of Darwin’s Origin of Species, and insist that scientific learning gives them the right to decree that abortion, eugenics, euthanasia, and the sterilization or genocide of those they deem unfit is licit, whereas the condemnation of fornication, abomination, or polygamy is illicit.

  (These Utopians do not consider themselves cultists nor heretics, but their beliefs are mystical and religious in character, even if not in name, and copy Christian eschatological models.)

  These two groups, neither of whom represents mainstream Christianity or mainstream scientific thinking, have decided that there is a war going on between science and Christianity. It is an article of faith with them, and no evidence to the contrary, scientific or historical, can persuade them otherwise.

  The solution I propose is that both groups
return to the Church, say confession, get shrived, make peace. I cannot imagine a less popular solution, but neither can I imagine any other that will work.

  Most science fiction readers can tell the difference between science and fiction. The war between science and religion is fiction, and apparently an entertaining fiction indeed, as many who believe in it continue to do so.

  The Big Three of Science Fiction

  As a bit of a relief to my readers who are no doubt weary of hearing my Jeremiads and screeds against the evils both political and philosophical which corrupt the modern world, let us turn from the disappointments of today to yesterday’s golden dreams of tomorrow, and talk about the three major science fiction writers of Campbell’s Golden Age.

  The Big Three are Robert Heinlein, Isaac Asimov, and—wait for it—A.E. van Vogt.

  Perhaps you have read books by the first two and never heard of the third. That is sad but not surprising. Perhaps, being a lover of triads, you thought the third Big Name of the Golden Age should be Arthur C. Clarke or Ray Bradbury.

  Admired as these authors were and are, no one in the day considered them one of the Big Three. Van Vogt was, for a time, bigger than Asimov and Heinlein in popularity. I have seen articles, including the notoriously unreliable Wikipedia, list one or the other of Clarke and Bradbury as the third of the triad. It is partly to dispel this disturbing tendency toward historical revisionism that I write this article.

  For neither of these were Campbell authors, and, indeed, I would argue that Arthur C. Clarke is from an older tradition of science fiction than Heinlein and Asimov, and is an heir to H.G. Wells, whereas Bradbury was a man before his time, and fathered a younger tradition. He was “New Wave” a precursor to character-driven SF, years before the New Wave was new. So even if Clarke and Bradbury are cherished men of the Golden Age, they were not of Campbell’s Golden Age. Neither Clarke nor Bradbury wrote in the genre Campbell established.

  I cannot speak with any authority about the economic conditions of the time, but I do know that a man could make a living wage in the 1930s and 1940s just by short story sales if he could sell regularly even to the lower scale magazines, the pulps.

  And if he sold a story to the high scale magazines, the slicks, one story could pay his rent and grocery bills for a year. Magazines were the primary source of cheap popular entertainment, more ubiquitous than talkies and more portable than radio. They had a power over the popular imagination unimaginable these days.

  Likewise, I cannot say anything about the condition of the genre from my own memory, since this was some twenty years or more before my time, but reading omnivorously as I did of everything in the genre that existed in my youth, any reader could come away with a fairly accurate impression of the state of the genre before and after John W. Campbell, Jr. during his tenure on Astounding Science Fiction later called Analog Science Fiction and Fact.

  Indeed, the change of the name itself would give anyone a clue about that change. Aside from a few reprints of literate yet readable speculations from England, the works of H.G. Wells and Olaf Stapledon, and excruciatingly, (if not prophetically), accurate technological romances badly translated from the French by Jules Verne, science fiction magazines of the day were mostly boy’s adventure stories set in space, tales actually about mad scientists, yarns of lost races, invasions from the Earth’s core, and various forms of Apocalypse. It was an age of Space Opera, of the Galactic Patrol of E.E. “Doc” Smith and of the Legion of Time of Jack Williamson. It was the time of C.L. Moore and Leigh Brackett and “World-Wrecker” Hamilton, (a nickname oft I envy). It was the time of wonder and astonishment and weird tales, and the magazines devoted to such beloved juvenilia had names like WONDER and ASTONISHMENT and WEIRD TALES.

  Campbell established a new type of story, less about weirdness and wonder and more about what we now call “Hard” Science Fiction, which consists of two elements. Both elements had been present in the prior lineage of the genre: first, a social or philosophical commentary about man’s place in the universe, as we might see in H.G. Wells; and, second, a fascination with the nuts and bolts of legitimate speculation into the near future of technical advance, as we might see in Jules Verne.

  Before Campbell, these two had not been combined. Campbell’s genius was to wed them: Hard SF is social or philosophical commentary about the changes to man’s place in the universe brought about by near future technical advances.

  The social commentary we see in the dismal tales of H.G. Wells is utopian and negative. Do not be surprised if I call them dismal, but reread them for yourself, and decide whether any of them has a happy outlook or happy ending.

  Nor be surprised if I say Utopianism is negative, because it is little more than revulsion toward the unhappy circumstances of the present day, combined with dreams, sometimes noble but more often naïve and ridiculous, about how progress will improve the human condition.

  Reading Mr. Wells’ socialist sentiments these days, now that socialism has murdered, in the Twentieth Century, some 262,000,000 people, (enough that if the corpses were laid head to toe, the line of death would circle the earth ten times), is indeed a disquieting experience. It is akin to reading a letter penned by a fourteen-year-old girl, filled with charming, goofy, unrealistic and faintly disquieting hopes, about some get-rich-quick scheme or idealistic cult she meant to join, whose handsome leader she was to wed, boasting how it would aid her impoverished mother and win her fame; but you are reading this letter while sitting in some autumnal dusk on her neglected gravestone where have been buried, years and years after the letter in your hand was written, the few parts of her body recovered from the kitchen behind the cult’s brothel, such as a severed arm bruised with manacles and covered with needle tracks and gnaw marks. And no wedding ring was on the finger. To that is what reading the deluded predictions of socialist utopia from before the age of world wars is akin.

  Campbell embodied the American spirit of optimism just as Wells embodied the European spirit of pessimism. The social philosophy, even among the Big Three and the other writers in his stable, had a certain common element. It is difficult to define for a modern reader, since the ideas were an extension of the scientific optimism and classical liberalism of the time.

  The modern Radical would see them as conservative, since they placed faith in the free market, individual initiative and ingenuity, and the various values and standards common to civilized men which modern Radicals have set about to undermine and destroy. But the modern Conservative would see a Radical bent to such tales, since they placed faith in the malleability of human nature, had faith in the progress and improvement of man, and the omnipotence of big governments carrying out big programs. These stories dismiss tradition as mere pigheadedness. These stories show a touching childlike faith in Theory, and, for conservatives, (in the brilliant words of William Briggs), “Love of Theory is the Root of All Evil.”

  I suggest that the modern prism of seeing all things as either Radical or Conservative is misleading here, especially since we live in an age when the so-called Conservatives seek radical changes to our dying socialist systems and the so-called Radical are reactionary conformists seeking above all things to keep in place programs and policies dating from the days before the invention of the jet engine or the color television.

  These stories were Hard SF. They were Campbelline, and come from a time and reflect an optimism which only conservatives foretelling radical changes could reflect.

  Now, I have made two outrageous claims here: first, that the Big Three had even a slightly conservative outlook on anything. That certainly does not seem to be the case, since the Big Three were a Jewish Liberal, a Rock-Ribbed Libertarian, and a Scientologist.

  The second outrageous claim is that Hard SF is not Hard SF.

  Let me defend the second outrageous claim, if it can be defended, first.

  Usually when the Linnaeus society, bored with long afternoons of debating the taxonomy of various species of beetle, wants to get dr
unk and discuss the definitions and boundary lines of the various genres and subgenres of science fiction and fantasy, the common consensus is that “Hard SF” is any story whose core revolves around some real science, usually astronomy and that “Soft SF” is any story whose core revolves around the humanities or some less rigorous discipline.

  The short story “Neutron Star” by Larry Niven is a perfect example of Hard SF, since the tale cannot be understood, nor even told, without an understanding of the tidal effects of gravitating bodies. The novel Languages Of Pao by Jack Vance is a perfect example of Soft SF, since the tale cannot be understood, nor even told, without an understanding of the Sapir–Whorf hypothesis that language influences psychology.

  I suggest that the Linnaeus society is wrongly gathering too many stories into the Hard SF category, because it is only looking at the one element of world-building.

  I have to digress to explain that comment: In addition to the elements common to all genres, such as plot, theme, characters, and setting, science fiction and fantasy have one element no other genre, (except possibly horror), has or can have: world-building.

  The science fiction story not only takes place in a futuristic or extraterrestrial setting, it takes place with the understanding that the rules of what can and cannot happen are different from the rules here and now on Earth, here in the fields we know. Indeed, many a Twilight Zone or near-future fiction is science fiction even though the setting is neither futuristic nor extraterrestrial, simply because there is something in the here and now, something in an otherwise ordinary setting, which breaks the rules we know, such as the mysterious children from Roswell, or their parents from the People Stories of Zenna Henderson, or Professor Pinero’s machine which predicts how long a man will live.

  Whether a story is “Hard SF” or “Soft SF” according to the common Linnaean taxonomy only tells you about the world-building element. I submit to you, my readers, that this is insufficient, since taxonomy should also tell something of the descent of the organism, or, in this case, the grouping of certain tales and novels into sub-genres should also tell you something of the other elements of the story, including the plot, character, and theme.