“Slavery is an abomination,” I informed him, by way of making conversation. “On my homeworld, we gave it up centuries ago, on the grounds that it’s an intolerable affront to civilized values.”
“How do you deal with criminals in your home system?” he asked, politely.
I told him.
He laughed.
“I realize, of course, that everything we lesser species do seems to the Tetrax to be comical as well as barbaric,” I said, “but in this particular instance I really don’t think your way is any better. At least we call a punishment a punishment. We don’t try to pretend that it’s anything else. Your way is hypocritical.”
“You simply don’t realize how backward your culture is,” 69-Aquila assured me. “It is perfectly understandable, even though you have been given the opportunity to observe the folkways of hundreds of other cultures here in Skychain City. You are imprisoned by primitive habits of thought, blinded by parochial prejudices. It is not sufficient merely to live alongside other species; you must learn to make comparisons, to understand the reasons for the differences between them. We Tetrax have had the opportunity to study thousands of humanoid cultures, and to grasp the fundamental principles of their historical development. We understand the inevitability of what you call slavery as well as its practical necessity. There are a great may things your species might have given up whose abandonment would do you credit, but slavery is not one of them. War, for instance. I understand that your species has actually been engaged inn a war for almost as long as you have possessed starships.”
“So it’s rumored,” I conceded. “It’s over now, according to Alex Sovorov, but I’m in no position to defend the fact that it took place at all, given that I left the system before it started. Obviously, I’d rather it hadn’t happened, and I expect that the poor bastards who had to fight it felt the same way.”
Mercifully, there was no word in parole for “bastard”, so I had to use the English one—which saved me from having to explain that I didn’t really mean that Earth’s warships were staffed by people whose parents hadn’t been legally married.
I hurried on. “Anyway, you shouldn’t try to worm out of it by changing the subject. It’s your system that’s in question, not ours. I’m sitting here waiting for someone to buy me, or at least to hire me for a very substantial slice of my future life. The only person who’s likely to offer is the gangster who fitted me up, whose offer will probably look a great deal more attractive on paper than it will turn out to be in real life. In fact, it’ll be an offer I’d have to be insane to take—except that my only alternative is to serve as a laboratory rat in some kind of experimental set-up that’s likely to leave me with a very bad case of not-so-false-but-definitely-inexplicable-memory-syndrome as well as removing me from active participation in the most interesting period of galactic history. I find this a rather invidious position to be in. I don’t think anyone should be subjected to this kind of treatment, and I certainly don’t think they should be insulted, as well as injured, by being told how very civilized it is.”
69-Aquila shrugged his shoulders. The precise meaning of significant gestures varies considerably between species, but a Tetron shrug means much the same as a human shrug. Unlike real gorillas, they only duplicate human genetic make-up to seventy-eight percent, but much of the rest is functionally parallel.
“It is necessary,” he said. “It is also inevitable. We have studied the social evolution of thousands of humanoid species, and found them convergent to almost the same degree as their physical evolution. Whether the reasons for that are somehow contained in the supernoval debris that is our common ancestor, or merely in the abstract logic of the situation, we have not yet been able to ascertain. The fact remains, however, that there is a well-defined pattern which your species cannot perceive, partly because you are stuck at an intermediate stage and partly because you have not had the opportunity to make elaborate comparisons with other species—preferring, it seems, to make war against your nearest neighbor.”
“And I suppose I’m too stupid to understand any explanation you might care to give me,” I said.
“Not at all,” he said. “Our children have no difficulty grasping it. You could do it too, if only you could open your mind.”
“Try me,” I invited.
“The pattern of social relationships within a humanoid culture is largely dependent on the technology it possesses,” he told me. “As technology advances, the economic basis of the culture’s subsistence changes with it. The situation is complicated, of course, by the fact that some kinds of sociopolitical systems are more amenable to technological advance than others, but those that are hostile tend to disappear, whether or not they are formally conquered, so the eventual effect is that technology seems to be the ultimate determinant, and to have a natural growth-pattern of its own.
“In the beginning, when technology is primitive, almost the whole of every person’s labor has to be devoted to the business of survival, and social groups are primitive—mere families, in which power is brute force. When agricultural enterprise permits laborers to feed twice or three times their own number, however, tribes grow much larger and social organization becomes much more complicated. Although armed might remains the ultimate expression of power, ownership of land becomes the primary determinant of economic authority.
“As knowledge advances further, more complex technology emerges and machines begin to take over the business of production. Cities expand as agriculture becomes more efficient. As factories become more sophisticated, ownership of machines becomes increasingly important, gradually displacing the authority invested in ownership of land. Your culture has not yet escaped this phase, which therefore seems to you to be a culmination of history, but if you were not distracted by petty squabbles over the ownership of the gaiaformable planets in the vicinity of your home star you would understand that you have not yet refined your social relations to their logical end-point. Are you following me?”
He’s already told me that Tetron children had no difficulty grasping it all, so I certainly wasn’t going to admit that I couldn’t. “Yes,” I said.
“If you only had the imagination to see it,” he went on, relentlessly, “you would see that your present system of social relationships is already being transformed. Just as the land-based economy gave way to the machine-based economy, so the machine-based economy will give way to a service-based economy. As feudal servitude was replaced by capitalistic servitude, so the latter will be replaced by the purest form of servitude: a network of obligations independent of the models of agricultural or factory production, generalized throughout society. Had humans not acquired frame force technology so abruptly, your economy of mechanical production would not have received the sudden boost associated with starship production. Had humans not made contact with other humanoid species, your mastery of nuclear annihilation technology would have developed more gradually, and you would have been forced to apply its energy to the reclamation of your own ecosphere, obliterating the traditional authority invested in the control of land and machinery in the interests of ecocatastrophic avoidance. You would have had no alternative but to reconstitute your economy as a pattern of service obligations. The transformation is still inevitable, although you might delay it for a century or two if you insist on fighting more wars in order to preserve your barbaric and antiquated socioeconomic system. Do you see what I mean?”
“Sure,” I said, valiantly. “You mean that power is, in essence, the ability to get other people to do things for you. Like brute force, property and money are just different ways of implementing that power, which only seem to be symbolizing things like land and manufactured goods. What property and money really symbolize is labor, and the only thing a man really has to sell is himself. But there’s an important difference between entering into contracts for the exchange of services as free individuals and people actually—or effectively—owning one another.”
“It is a false distinction,” 69-Aquila assured me. “No one is a free individual, able to exist outside his society. Our needs are complex, our desires illimitable save by social constraint.