Species | 1 | 2 | 3 | 4 | 5 |
---|
Americanus | Red, choleric and straight | Straight, black and thick hair; gaping nostrils; [freckled] face; beardless chin | Unyielding, cheerful, free | Paints himself in a maze of red lines | Governed by customary right |
Europaeus | White, sanguine, muscular | Plenty of yellow hair; blue eyes | Light, wise, inventor | Protected by tight clothing | Governed by rites |
Asiaticus | Sallow, melancholic, stiff | Blackish hair, dark eyes | Stern, haughty, greedy | Protected by loose garments | Governed by opinions |
Africanus | Black, phlegmatic, lazy | Dark hair, with many twisting braids; silky skin; flat nose; swollen lips; Women [with] elongated labia; breasts lactating profusely. | Sly, sluggish, neglectful | Anoints himself with fat | Governed by choice [ |
I am tempted to wonder about the size of the sample that Linaeus studied before making "elongated labia" a distinguishing feature of one of his 4 races.
Indeed, Wikipedia says, <<Linnaeus's remains constitute the type specimen for the species Homo sapiens following the International Code of Zoological Nomenclature
since the sole specimen that he is known to have examined was himself. >> If this is correct, then all of the above chart is based on hearsay, assumptions, and cultural preconceptions.
Years ago I put forward the maxim, there are two types of people with whom I always disagree: those who divide everything into two categories, and those who don't.
I soon realised that there was in fact room for compromise between these extremes and I modified this to, there are three types of people with whom I always disagree: those who divide everything into two categories, those who don't, and those who say the truth always lies somewhere in between.
I think the rot started with Socrates, or at least with Plato's literary version of Socrates. In his dialogues, Socrates tried to reach a perfect definition of his subject. In Socrates' case, it was usually some aspect of human behaviour or thought such as "virtue" rather than a physical thing like a finch or a flower.
Each time someone proposed a definition, Socrates confronted them with an apparent exception and the definition was then refined to take this into account. However, the outcome was nearly always the same: a conclusion that it is not possible to frame a perfect definition. The word for this is aporia, which loosely translates as the absence of a way through.
As soon as you try to categorise anything, you need some sort of working definition for each category. It is a small step from this to making arbitrary distinctions, or introducing sub categories. Before long, you can find yourself paying more attention to the categories than to the things that fall within them — like concentrating on the bookshelves rather than the books.
There are times when it is genuinely useful to group things into categories. I do this as a Morris dance teacher, sometimes choosing to spend a teaching session concentrating on dances with a shared feature.
However, every dance has several features, and a pair of dances that fit in the same category one evening (
e.g. "corner dances") may not fall into the same category the following week (
e.g. "long stick dances").
This sort of loose and flexible categorisation is often useful. It becomes a problem when you try to fit dances from a wide range of traditions into a single overarching scheme.
Linaeus was a great scientist and his basic idea of classification has broadly stood the test of time. He did not know about natural selection, and parallel or convergent evolution, and he had no concept of genetics and DNA. All things considered, it is remarkable that he got so much right and unsurprising that he got some of it wrong. Science is about identifying and correcting mistakes in understanding.
Of course, Linaeus' crude categorisation of humanity, in the chart above, seems quaint and risible to us today. I think it is a classic case of someone allowing his undoubted expertise to be influenced by his cultural background: he used his scientific approach to codify his preconceptions. This is one of the dangers of any attempt at scientific study of racial characteristics: the unspoken assumption that your own race is the standard by which others are measured.