Part 10

“I think the authors of the Declaration of Independence intended to include all men, but that they did not mean to declare all men equal _in all respects_. They did not mean to say all men were equal in color, size, intellect, moral development, or social capacity. They defined with tolerable distinctness in what they did consider all men created equal--equal in certain inalienable rights, among which are life, liberty, and the pursuit of happiness. This they said, and this they meant. They did not mean to assert the obvious untruth that all were then actually enjoying that equality, or yet that they were about to confer it immediately upon them. They meant to set up a standard maxim for free society which should be familiar to all--constantly looked to, constantly labored for, and, even though never perfectly attained, constantly approximated, and thereby constantly spreading and deepening its influence, and augmenting the happiness and value of life to all people, everywhere.”

We are bound in honor to refuse to listen to those men who would make us desist from the effort to do away with the inequality which means injustice; the inequality of right, of opportunity, of privilege. We are bound in honor to strive to bring ever nearer the day when, as far as is humanly possible, we shall be able to realize the ideal that each man shall have an equal opportunity to show the stuff that is in him by the way in which he renders service. There should, so far as possible, be equality of opportunity to render service; but just so long as there is inequality of service there should and must be inequality of reward. We may be sorry for the general, the painter, the artist, the worker in any profession or of any kind, whose misfortune rather than whose fault it is that he does his work ill. But the reward must go to the man who does his work well; for any other course is to create a new kind of privilege, the privilege of folly and weakness; and special privilege is injustice, whatever form it takes.

To say that the thriftless, the lazy, the vicious, the incapable, ought to have the reward given to those who are far-sighted, capable, and upright, is to say what is not true and can not be true. Let us try to level up, but let us beware of the evil of levelling down. If a man stumbles, it is a good thing to help him to his feet. Every one of us needs a helping hand now and then. But if a man lies down, it is a waste of time to try to carry him; and it is a very bad thing for every one if we make men feel that the same reward will come to those who shirk their work and to those who do it.

Let us, then, take into account the actual facts of life, and not be misled into following any proposal for achieving the millennium, for re-creating the golden age, until we have subjected it to hardheaded examination. On the other hand, it is foolish to reject a proposal merely because it is advanced by visionaries. If a given scheme is proposed, look at it on its merits, and, in considering it, disregard formulas. It does not matter in the least who proposes it, or why. If it seems good, try it. If it proves good, accept it; otherwise reject it. There are plenty of men calling themselves Socialists with whom, up to a certain point, it is quite possible to work. If the next step is one which both we and they wish to take, why of course take it, without any regard to the fact that our views as to the tenth step may differ. But, on the other hand, keep clearly in mind that, though it has been worth while to take one step, this does not in the least mean that it may not be highly disadvantageous to take the next. It is just as foolish to refuse all progress because people demanding it desire at some points to go to absurd extremes, as it would be to go to these absurd extremes simply because some of the measures advocated by the extremists were wise.

The good citizen will demand liberty for himself, and as a matter of pride he will see to it that others receive the liberty which he thus claims as his own. Probably the best test of true love of liberty in any country is the way in which minorities are treated in that country. Not only should there be complete liberty in matters of religion and opinion, but complete liberty for each man to lead his life as he desires, provided only that in so doing he does not wrong his neighbor. Persecution is bad because it is persecution, and without reference to which side happens at the moment to be the persecutor and which the persecuted. Class hatred is bad in just the same way, and without any regard to the individual who, at a given time, substitutes loyalty to a class for loyalty to the nation, or substitutes hatred of men because they happen to come in a certain social category, for judgment awarded them according to their conduct. Remember always that the same measure of condemnation should be extended to the arrogance which would look down upon or crush any man because he is poor and to the envy and hatred which would destroy a man because he is wealthy. The overbearing brutality of the man of wealth or power, and the envious and hateful malice directed against wealth or power, are really at root merely different manifestations of the same quality, merely the two sides of the same shield. The man who, if born to wealth and power, exploits and ruins his less fortunate brethren is at heart the same as the greedy and violent demagogue who excites those who have not property to plunder those who have. The gravest wrong upon his country is inflicted by that man, whatever his station, who seeks to make his countrymen divide primarily on the line that separates class from class, occupation from occupation, men of more wealth from men of less wealth, instead of remembering that the only safe standard is that which judges each man on his worth as a man, whether he be rich or poor, without regard to his profession or to his station in life. Such is the only true democratic test, the only test that can with propriety be applied in a republic. There have been many republics in the past, both in what we call antiquity and in what we call the Middle Ages. They fell, and the prime factor in their fall was the fact that the parties tended to divide along the line that separates wealth from poverty. It made no difference which side was successful; it made no difference whether the republic fell under the rule of an oligarchy or the rule of a mob. In either case, when once loyalty to a class had been substituted for loyalty to the republic, the end of the republic was at hand. There is no greater need to-day than the need to keep ever in mind the fact that the cleavage between right and wrong, between good citizenship and bad citizenship, runs at right angles to, and not parallel with, the lines of cleavage between class and class, between occupation and occupation. Ruin looks us in the face if we judge a man by his position instead of judging him by his conduct in that position.

In a republic, to be successful we must learn to combine intensity of conviction with a broad tolerance of difference of conviction. Wide differences of opinion in matters of religious, political, and social belief must exist if conscience and intellect alike are not to be stunted, if there is to be room for healthy growth. Bitter internecine hatreds, based on such differences, are signs, not of earnestness of belief, but of that fanaticism which, whether religious or anti-religious, democratic or anti-democratic, is itself but a manifestation of the gloomy bigotry which has been the chief factor in the downfall of so many, many nations.

Of one man in especial, beyond any one else, the citizens of a republic should beware, and that is of the man who appeals to them to support him on the ground that he is hostile to other citizens of the republic, that he will secure for those who elect him, in one shape or another, profit at the expense of other citizens of the republic. It makes no difference whether he appeals to class hatred or class interest, to religious or anti-religious prejudice. The man who makes such an appeal should always be presumed to make it for the sake of furthering his own interest. The very last thing that an intelligent and self-respecting member of a democratic community should do is to reward any public man because that public man says he will get the private citizen something to which this private citizen is not entitled, or will gratify some emotion or animosity which this private citizen ought not to possess. Let me illustrate this by one anecdote from my own experience. A number of years ago I was engaged in cattle-ranching on the great plains of the western United States. There were no fences. The cattle wandered free, the ownership of each being determined by the brand; the calves were branded with the brand of the cows they followed. If on the round-up an animal was passed by, the following year it would appear as an unbranded yearling, and was then called a maverick. By the custom of the country these mavericks were branded with the brand of the man on whose range they were found. One day I was riding the range with a newly hired cowboy, and we came upon a maverick. We roped and threw it; then we built a little fire, took out a cinch-ring, heated it at the fire; and the cowboy started to put on the brand. I said to him, “It is So-and-so’s brand,” naming the man on whose range we happened to be. He answered: “That’s all right, boss; I know my business.” In another moment I said to him: “Hold on, you are putting on my brand!” To which he answered: “That’s all right; I always put on the boss’s brand.” I answered: “Oh, very well. Now you go straight back to the ranch and get what is owing to you; I don’t need you any longer.” He jumped up and said: “Why, what’s the matter? I was putting on your brand.” And I answered: “Yes, my friend, and if you will steal _for_ me you will steal _from_ me.”

Now, the same principle which applies in private life applies also in public life. If a public man tries to get your vote by saying that he will do something wrong _in_ your interest, you can be absolutely certain that if ever it becomes worth his while he will do something wrong _against_ your interest.

So much for the citizenship of the individual in his relations to his family, to his neighbor, to the state. There remain duties of citizenship which the state, the aggregation of all the individuals, owes in connection with other states, with other nations. Let me say at once that I am no advocate of a foolish cosmopolitanism. I believe that a man must be a good patriot before he can be, and as the only possible way of being, a good citizen of the world. Experience teaches us that the average man who protests that his international feeling swamps his national feeling, that he does not care for his country because he cares so much for mankind, in actual practice proves himself the foe of mankind; that the man who says that he does not care to be a citizen of any one country, because he is a citizen of the world, is in very fact usually an exceedingly undesirable citizen of whatever corner of the world he happens at the moment to be in. In the dim future all moral needs and moral standards may change; but at present, if a man can view his own country and all other countries from the same level with tepid indifference, it is wise to distrust him, just as it is wise to distrust the man who can take the same dispassionate view of his wife and his mother. However broad and deep a man’s sympathies, however intense his activities, he need have no fear that they will be cramped by love of his native land.

Now, this does not mean in the least that a man should not wish to do good outside of his native land. On the contrary, just as I think that the man who loves his family is more apt to be a good neighbor than the man who does not, so I think that the most useful member of the family of nations is normally a strongly patriotic nation. So far from patriotism being inconsistent with a proper regard for the rights of other nations, I hold that the true patriot, who is as jealous of the national honor as a gentleman is of his own honor, will be careful to see that the nation neither inflicts nor suffers wrong, just as a gentleman scorns equally to wrong others or to suffer others to wrong him. I do not for one moment admit that political morality is different from private morality, that a promise made on the stump differs from a promise made in private life. I do not for one moment admit that a man should act deceitfully as a public servant in his dealings with other nations, any more than that he should act deceitfully in his dealings as a private citizen with other private citizens. I do not for one moment admit that a nation should treat other nations in a different spirit from that in which an honorable man would treat other men.

In practically applying this principle to the two sets of cases there is, of course, a great practical difference to be taken into account. We speak of international law; but international law is something wholly different from private or municipal law, and the capital difference is that there is a sanction for the one and no sanction for the other; that there is an outside force which compels individuals to obey the one, while there is no such outside force to compel obedience as regards the other. International law will, I believe, as the generations pass, grow stronger and stronger until in some way or other there develops the power to make it respected. But as yet it is only in the first formative period. As yet, as a rule, each nation is of necessity obliged to judge for itself in matters of vital importance between it and its neighbors, and actions must of necessity, where this is the case, be different from what they are where, as among private citizens, there is an outside force whose action is all-powerful and must be invoked in any crisis of importance. It is the duty of wise statesmen, gifted with the power of looking ahead, to try to encourage and build up every movement which will substitute or tend to substitute some other agency for force in the settlement of international disputes. It is the duty of every honest statesman to try to guide the nation so that it shall not wrong any other nation. But as yet the great civilized peoples, if they are to be true to themselves and to the cause of humanity and civilization, must keep ever in mind that in the last resort they must possess both the will and the power to resent wrong-doing from others. The men who sanely believe in a lofty morality preach righteousness; but they do not preach weakness, whether among private citizens or among nations. We believe that our ideals should be high, but not so high as to make it impossible measurably to realize them. We sincerely and earnestly believe in peace; but if peace and justice conflict, we scorn the man who would not stand for justice though the whole world came in arms against him.

And now, my hosts, a word in parting. You and I belong to the only two republics among the great powers of the world. The ancient friendship between France and the United States has been, on the whole, a sincere and disinterested friendship. A calamity to you would be a sorrow to us. But it would be more than that. In the seething turmoil of the history of humanity certain nations stand out as possessing a peculiar power or charm, some special gift of beauty or wisdom or strength, which puts them among the immortals, which makes them rank forever with the leaders of mankind. France is one of these nations. For her to sink would be a loss to all the world. There are certain lessons of brilliance and of generous gallantry that she can teach better than any of her sister nations. When the French peasantry sang of Malbrook, it was to tell how the soul of this warrior-foe took flight upward through the laurels he had won. Nearly seven centuries ago, Froissart, writing of a time of dire disaster, said that the realm of France was never so stricken that there were not left men who would valiantly fight for it. You have had a great past. I believe that you will have a great future. Long may you carry yourselves proudly as citizens of a nation which bears a leading part in the teaching and uplifting of mankind.

THE THRALDOM OF NAMES

THE THRALDOM OF NAMES

It behooves our people never to fall under the thraldom of names, and least of all to be misled by designing people who appeal to the reverence for, or antipathy toward, a given name in order to achieve some alien purpose. Of course such misuse of names is as old as the history of what we understand when we speak of civilized mankind. The rule of a mob may be every whit as tyrannical and oppressive as the rule of a single individual, whether or not called a dictator; and the rule of an oligarchy, whether this oligarchy is a plutocracy or a bureaucracy, or any other small set of powerful men, may in its turn be just as sordid and just as bloodthirsty as that of a mob. But the apologists for the mob or oligarchy or dictator, in justifying the tyranny, use different words. The mob leaders usually state that all that they are doing is necessary in order to advance the cause of “liberty,” while the dictator and the oligarchy are usually defended upon the ground that the course they follow is absolutely necessary so as to secure “order.” Many excellent people are taken in by the use of the word “liberty” at the one time, and the use of the word “order” at the other, and ignore the simple fact that despotism is despotism, tyranny tyranny, oppression oppression, whether committed by one individual or by many individuals, by a state or by a private corporation.

Moreover, tyranny exercised on behalf of one set of people is very apt in the long run to damage especially the representatives of that very class by the violence of the reaction which it invites. The course of the second republic in France was such, with its mobs, its bloody civil tumults, its national workshops, its bitter factional divisions, as to invite and indeed insure its overthrow and the establishment of a dictatorship; while it is needless to mention the innumerable instances in which the name of order has been invoked to sanction tyranny, until there has finally come a reaction so violent that both the tyranny and all public order have disappeared together. The second empire in France led straight up to the Paris Commune; and nothing so well shows how far the French people had advanced in fitness for self-government as the fact that the hideous atrocities of the Commune, which rendered it imperative that it should be rigorously repressed, nevertheless did not produce another violent reaction, but left the French republic standing, and the French people as resolute in their refusal to be ruled by a king as by a mob.

Of course when a great crisis actually comes, no matter how much people may have been misled by names, they promptly awaken to their unimportance. To the individual who suffered under the guillotine at Paris, or in the drownings in the Loire, or to the individual who a century before was expelled from his beloved country, or tortured, or sent to the galleys, it made no difference whatever that one set of acts was performed under Robespierre and Danton and Marat in the name of liberty and reason and the rights of the people, or that the other was performed in the name of order and authority and religion by the direction of the great monarch. Tyranny and cruelty were tyranny and cruelty just as much in one case as in the other, and just as much when those guilty of them used one shibboleth as when they used another. All forms of tyranny and cruelty must alike be condemned by honest men.

We in this country have been very fortunate. Thanks to the teaching and the practice of the men whom we most revere as leaders, of the men like Washington and Lincoln, we have hitherto escaped the twin gulfs of despotism and mob rule, and we have never been in any danger from the worst forms of religious bitterness. But we should therefore be all the more careful, as we deal with our industrial and social problems, not to fall into mistakes similar to those which have brought lasting disaster on less fortunately situated peoples. We have achieved democracy in politics just because we have been able to steer a middle course between the rule of the mob and the rule of the dictator. We shall achieve industrial democracy because we shall steer a similar middle course between the extreme individualist and the Socialist, between the demagogue who attacks all wealth and who can see no wrong done anywhere unless it is perpetrated by a man of wealth, and the apologist for the plutocracy who rails against so much as a restatement of the eighth commandment upon the ground that it will “hurt business.”

First and foremost, we must stand firmly on a basis of good sound ethics. We intend to do what is right for the ample and sufficient reason that it is right. If business is hurt by the stem exposure of crookedness and the result of efforts to punish the crooked man, then business must be hurt, even though good men are involved in the hurting, until it so adjusts itself that it is possible to prosecute wrong-doing without stampeding the business community into a terror-struck defence of the wrong-doers and an angry assault upon those who have exposed them. On the other hand, we must beware, above all things, of being misled by wicked or foolish men who would condone homicide and violence, and apologize for the dynamiter and the assassin because, forsooth, they choose to take the ground that crime is no crime if the wicked man happens also to have been a shiftless and unthrifty or lazy man who has never amassed property. It is essential that we should wrest the control of the government out of the hands of rich men who use it for unhealthy purposes, and should keep it out of their hands; and to this end the first requisite is to provide means adequately to deal with corporations, which are essential to modern business, but which, under the decisions of the courts, and because of the short-sightedness of the public, have become the chief factors in political and business debasement. But it would be just as bad to put the control of the government into the hands of demagogues and visionaries who seek to pander to ignorance and prejudice by penalizing thrift and business enterprise, and ruining all men of means, with, as an attendant result, the ruin of the entire community. The tyranny of politicians with a bureaucracy behind them and a mass of ignorant people supporting them would be just as insufferable as the tyranny of big corporations. The tyranny would be the same in each case, and it would make no more difference that one was called individualism and the other collectivism than it made in French history whether tyranny was exercised in the name of the Commune or of the Emperor, of a committee of national safety, or of a king.