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One of the hard-to-understand aspects of the founding of the United States is that a country that declared “all men are created equal” meant men in exclusion of women and only meant men of a certain race. The history of the United States is such that it runs contemporaneously with a movement to define cultural differences as the result of biological ones, the subsequent effort to detach the notion of race from biology at the start of the 20th century, and a resurgence of the racial concept in the wake of the Human Genome Project. Unlike what one would expect, however, the history of the science of difference is not that of a slow progression toward a modern, egalitarian present. In each age, retrogressive efforts seek to use science and technology to reinscribe essentialized notions of difference.

The attitude that women and individuals of African descent had distinct biologies was in the mainstream of 18th-century science. Londa Schiebinger has, perhaps, drawn the clearest portrait of this science in her study Nature's Body. Coincident with the French and American revolutions, Schiebinger describes how scientific definitions of what it meant to be human thrust both people of color and women into a category that made them closer to nature than they were to civilization. As a result, only white men had the biological fitness to participate in the civic sphere. Siep Stuurman takes this one step further, linking the Enlightenment science of race articulated by François Bernier to a desire to prove that certain humans were fitted by their biology to nature. Although all humans, it was believed, drew a portion of their soul from the divine creator, a portion of their soul was influenced by history and climate. With this theory, it could be said that white people helped Africans by enslaving them; by suppressing the animal portion of their soul, the slaveholder would help the enslaved exercise that portion of the soul that brought them closer to God.

Thomas Jefferson's Thoughts

Thomas Jefferson, who wrote Notes on the State of Virginia in response to a questionnaire from the French government, reflects this sentiment. He states that repatriation of freed Africans is the most appropriate solution to the question of race in the New World. For one, he finds it unlikely that enslaved people will forgive the mistreatment of their masters and equally unlikely that whites will be able to overcome their deep-seated prejudices. In addition to these problems, however, he explains that there are physical differences between the races that cannot be ameliorated. Suggesting that mixing white and black always results in a black progeny, Jefferson states that Africans are a distinct race. He enumerates several common stereotypes of people of African descent in this section, concluding that the mental and emotional development of the African population is markedly inferior to the race of Native Americans.

To his credit, in the true skepticism of the Enlightenment, Jefferson holds no truth to be fixed. In the discussion of Virginia limestone in Query VI, he is compelled to add that he has found petrified shells unlike those found on the coast high above sea level. He tries three explanations of why he would find shells there: the biblical explanation of rising seas, a rise in the bed of the ocean, and the geological formation of shell-like shapes. Jefferson reasons that proof of any of these three hypotheses is unsatisfactory and suggests that the height of wisdom would be to admit that the question was unsolved, saying that the person who does not come to a conclusion is closer to the truth than someone who holds to a mistaken belief. With a similarly open mind, when he responds to a letter from Benjamin Banneker, Jefferson remains open to the idea that he was wrong. After reviewing Banneker's almanac, he forwarded it to a correspondent in France. Such was the conduct of science in this era: a network of correspondents working as disinterested amateurs sometimes referred to as the “republic of letters.”

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