Part 3

For example, a tariff wall between the United States and Canada is as preposterous an absurdity as would be a long line of bristling fortifications along the three thousand and more miles of international boundary. We are not protecting ourselves from slave labor over there. They are not protecting themselves from slave labor here. Barring a few lines of industry, there are the same conditions of labor, production and distribution both sides of the line. The only reason for a tariff wall is their wish, or our wish, or the wish of each, to gain some advantage at the expense of the other party. Now every business man knows that any trade that benefits one and injures the other party to it is bad business, as well as bad ethics, in the long run. Good business benefits both traders all the time.

On the other hand, when it comes to protecting our labor from competition with slave labor in other quarters of the earth, we have not only the right, but the duty to do it. So when it is a matter of protecting our industries from being swamped by the unloading of vast quantities of goods, produced under the feverish and abnormal conditions, sure to prevail in Europe after the War, we have again, not only the right, but the duty to do it.

Finally, a still higher call is upon us: we must somehow rise to the point of placing humanity above the nation. It is true, "Charity begins at home," certainly justice should. One should educate one's own children, before worrying over the children of the neighborhood; clean up one's own town, before troubling about the city further away. Often the whole is helped best by serving the part; but it is with national patriotism as it is with family affection. The latter is a lovely quality and the source of much that is best in the world; but when family affection is an instrument for gaining special privilege at the expense of the good of society, a means of attaining debauching luxury and selfish aggrandisement, it is an abomination. The man who prays God's blessing on himself, his wife and his children, and nobody else, is a mean man, and he never gets blessed--not from God. Similarly, the man who seeks the interest of his own nation, against the welfare of mankind, who prays God's blessing only on his own people, is equally a mean man, and his prayer, also, is never answered from the Most High. The world has advanced too far for the spirit of a narrow nationalism. The recrudescence of such a spirit is one of the sad consequences of this world War. Only in a spirit of international brotherhood, in dedication to the welfare of humanity, can democracy go towards its goal.

These are the obligations following upon the challenge of democracy we have proclaimed to the nations.

VIII

THE GOSPEL AND THE SUPERSTITION OF NON-RESISTANCE

The first condition of fulfilling the responsibilities imposed upon us by the challenge of our democracy is, now and hereafter, readiness and willingness for self-respecting self-defense, defense of our liberties and of the principles and ideals for which we stand. There is much nonsense talked about non-resistance to evil. It is a lovely thing in certain high places of the moral life. It was well that Socrates remained in the common criminal prison in Athens and drank the hemlock poison; but nine times out of ten it would have been better to run away, as he had an opportunity to do. It was good that Jesus healed the ear of the servant of the high priest,--and good that St. Peter cut it off.

In other words, acts of non-resistance and self-sacrifice are fine flowers of the moral life; but you cannot have flowers unless their roots are below ground, otherwise they quickly wither. Thus, to have sound value, these acts of non-resistance and self-sacrifice must rest on a solid foundation of self-affirmation and resistance to evil.

As with the individual, so with the nation: there come high moments in a nation's life, when a strong people might resist and deliberately chooses not to. As an illustration, take our Mexican problem. The announcement that under no circumstances would we intervene, may have led to misunderstanding. Our purpose to let the Mexican people work out their own problem may have been taken to mean that we would not justly protect ourselves, with consequent encouragement to border raiding. Nevertheless, if there has been any error in handling the situation, it has been on the better side--on the side of patience, generosity, long-suffering, giving the other fellow another chance, and another and another, even though he does not deserve them. Now that is not the side on which human nature usually errs. The common temptation is to selfishness and unjust aggression. Since that is the case, if we cannot strike the just balance, it is better to push too far on the other side and avoid the common mistake.

Suppose, after the War, Japan, alone or in conjunction with one or another European power, closes the door to China: one can imagine circumstances where we, with the right to insist that the door be kept open, and perhaps, by that time, something of the strength to enforce that right, might deliberately say, "No, we will not resist." Not that, with our present situation, such action is desirable, but that one can imagine conditions arising where it might be the higher choice.

Let me repeat that, for the nation as with the individual, these high moments must rest on something else. They are the high mountain peaks of the moral life; but detached mountain peaks are impossible,--except as a mirage. They must rest upon the granite foundation of the hills and plateaus below. So these high virtues of non-resistance, magnanimity and self-sacrifice must always rest upon the granite foundation of the masculine virtues of self-affirmation, endurance, heroism, strong conflict with evil. It takes strength to make magnanimity and self-sacrifice possible, if their lesson is not lost. A weak man cannot be magnanimous, since his generosity is mistaken for servile cowardice. After all, the best time to forgive your enemy, for his good and yours, is not when he has his foot on your neck: he is apt to misunderstand and think you are afraid. It is often better to wait until you can get on your feet and face him, man to man, and then if you can forgive him, it is so much the better for you, for him and for all concerned.

Thus there are two opposite lines of error in the moral life. The philosophy of the one is given by Nietzsche, while Tolstoy, in certain extremes of his teaching, represents the other. Nietzsche, I suppose, should be regarded as a symptom, rather than a cause of anything important; but the ancestors of Nietzsche were Goethe and Ibsen, with their splendid gospel of self-realization. Nietzsche, on the contrary, with his contempt for the morality of Christianity as the morality of slaves and weaklings, with his eulogy of the blond brute striding over forgotten multitudes of his weaker fellows to a stultifying isolation apart--Nietzsche is self-realization in the mad-house. It has always seemed to me not without significance that his own life ended there.

On the other hand, when Tolstoy responded to an inquirer that, if he saw a child being attacked by a brutal ruffian, he would not use force to intervene and protect the child: that, too, is non-resistance fit for the insane asylum. One of these is just as far from sane, balanced human morality as the other.

It is a terrible thing to suffer injustice; it is far worse to perpetrate it. If one had to choose between being victim or tyrant, one would always choose to be victim: it is safer for the moral life and there is more recovery afterward. If, however, it is better to suffer injustice than to perpetrate it, better than either is to resist it, fight it and, if possible, overthrow it.

It has been said so many times by extreme pacifists that even sane human beings sometimes take it for granted, that "force never accomplished anything permanent in human history." It is false, and the reasoning by which it is supported involves the most sophistical of fallacies. All depends on who uses the force and the purpose for which it is used. The force employed by tyranny and injustice accomplishes nothing permanent in history. Why? Because tyranny and injustice are in their very nature transient, they are opposed to the moral order of the universe and, in the end, must pass. On the other hand, the force employed on the part of liberty and justice has attained most of the ends of civilization we cherish to-day. The force of the million of mercenaries, collected through Asia and Africa by Darius and Xerxes, to overwhelm a few Greek cities, accomplished nothing permanent in history; but the force of the ten thousand Athenians who fought at Marathon and of the other thousands at Salamis, saved democracy for Europe and made possible the civilization of the Occident. The force employed by King Louis of France to support a tottering throne and continue the exploitation of the people by an idle and selfish aristocratic caste, accomplished nothing permanent in history; but the force of those Frenchmen who marched upon Paris, singing the Marseillaise, made possible the freedom and culture of the last hundred years. The force employed by King George of England, to wring taxes without representation from reluctant colonies, accomplished nothing permanent in history, but the force which, at Bunker Hill and Concord Bridge, "fired the shot heard round the world," achieved the liberty and democracy of the American continent.

It may be freely admitted that all use of force is a confession of failure to find a better way. If you use force in the education of a child, it is such a confession of failure. So is it if force is used in controlling defectives and criminals, or in adjusting the relations of the nations; but note that the failure may be one for which the individual parent, teacher, society, state or nation is in no degree responsible. Force is a tragic weapon--and the ultimate one.

IX

PREPAREDNESS FOR SELF-DEFENSE

Since force is still the weapon of international justice, readiness and willingness to use it for defense, when necessary, is then the first condition of fulfilling the aims and serving the causes for which America stands. In other words, since the relations of the nations are still so largely those of individuals under the conditions of frontier life, as with the honest man on the frontier, so for the self-respecting, peace-loving nation to-day, it is well to carry a gun and know how to shoot.

Carrying a gun is a dangerous practice, for two reasons: it may go off in your pocket; you may get drunk and shoot when you ought not. Those are the only two rational arguments against national preparation for defense, in the present state of the world. Let us see. The gun may go off in your pocket: that is, if a strong armament for defense is built up, there is always danger that it may be used internally, against the people, unjustly. That, indeed, has been one of the curses of Europe for a thousand years. It is a grave danger, but recognizing it is partly forestalling it; moreover, we would better face that danger than one far worse. So with the other menace: you may get drunk and shoot when you ought not. Nations get drunk: they get drunk with pride, arrogance, aggressive ambition, revenge, even with panic terror, and so shoot when they should not. This, also, is a grave danger; but here, as well, recognizing it is part way forestalling it, and this danger, too, we would better face than one far more terrible. Moreover, it is armament for the gratification of aggressive ambition, and under the control of the arbitrary authority of a despotic individual or group, that tends to initiate war, not armament solely to defend the liberties of a people.

Thus, under the conditions cited, it is well to be armed and prepared. If a wolf is at large, if a mad dog is loose, if a madman is abroad with an ax, it is the part of wisdom to have an adequate weapon and be prepared to use it. If the Athenians had not resisted the hordes of Asia, what would have been the history of Europe? If the French had not resisted tyranny and injustice in the Revolution, what would have been the civilization of the last hundred years? If the English colonists had not resisted taxation without representation, what would be the present status of America? If the artisan groups had not united and fought economic exploitation, what would be their life to-day? If Belgium had not resisted Germany, what would be the future of democracy in Europe? Thus, now and after the War, the need is for all necessary armament for self-respecting self-defense and not an atom to gratify aggressive ambition. This does not mean that, once involved in war, the military tactics of democracy should be merely defensive. As has often and wisely been said, in war the best defense is a swift and hard attack.

It is widely argued, however, since our aim is peace and a world-court of justice to settle the disputes among the nations, making general disarmament possible, should not one great nation, fortunately free from the quarrels of Europe, occupying the major portion of a continent, its shores washed by two great oceans, with peaceful friendship on the north and weak anarchy on the south--should not such a nation take the lead, disarm and set an example to mankind? It is a beautiful dream! Would that those who really believe in non-resistance to evil would be logical, and apply it to internal as well as external policy. What is a police force? It is a body of men, trained, employed and paid to use force in resisting evil. If you wish to try out non-resistance, why not let some city apply it? Let Chicago do it: abolish its police force and set the example to the rest of the benighted cities of the country. What would happen? As long as there are criminals in all cities of the land, how they would flock to that fat pasturage. What devastation of property, destruction of life, injury to innocent women and children! Until the best men of Chicago would get together, form a vigilance committee, shoot some of the criminals, hang others, drive the rest out; and Chicago would get back to law and order, with courts of justice and a regular police body, composed of men trained, employed and paid to use force in resisting evil.

The example of Canada and the United States is cited, and a noble example it is: three thousand and more miles of international boundary, with never a shining gun or bristling fortress on the entire frontier. A glorious example, prophetic of what is coming all over the world, perhaps more quickly than we dare hope to-day; but what made it possible? Agreement in advance, and that at a time when one of the parties was too weak to be feared. Canada is getting strong: she has at present four hundred thousand trained men at the front or ready to go. Before the War closes she will have over a half million. Now suppose Canada fortified: we would be compelled to, there would be no other way.

Thus one nation cannot disarm while the others are strongly armed, and among them are those whose autocratic rulers and imperialistic castes are watching for signs of weakness in order to perpetrate international claim-jumping.

It is true that, on the frontier, in the early days, there were individuals who went about unarmed among the gun men, did it successfully, and some of them died peacefully in their beds: Christian ministers--sky-pilots, they were called. Please note, however, that the sky-pilot never had any money. He had no claims to be jumped.

We are not sky-pilots--far from it. As to money: the wealth of the world has been flowing into our coffers in a golden stream, to the embarrassment of our financial institutions, to the exaltation of the cost of living to such a point that, with more money than we ever dreamed of having, we find it more difficult to buy enough to eat and wear. As for claims to be jumped: they are on every hand: Panama Canal, Hawaiian Islands, Philippine Islands, ports of New York and San Francisco, vast reaches of unprotected coast. No, we are not sky-pilots, we cannot claim exemption on that ground.

Suppose, after the War, we attempted to disarm, without the protection of a world court and international police, while the other nations retained war armament. They, the victors and perhaps the defeated, would possess a great army and navy, manned with seasoned veterans, and be burdened with an intolerable debt; for the War has gone too far for any one to be able to pay adequate indemnity. We, rich, young, heedless, sure that no one on earth could ever whip us, chiefly because no one worth while has ever seriously tried: suppose we were completely disarmed. It would require only a little meddling with Mexico or Brazil, and we should have to give up the Monroe Doctrine or fight. Well, perhaps we shall give it up: it has even been suggested in the halls of Congress that we should--to the shame of the suggester, be it said. People do not understand the Monroe Doctrine: they talk of it as if it were a law. It is in no sense a law, but is merely a rather arrogant expression of our desires. We said to the other nations: "We desire that none of you henceforth shall fence in any part of our front or back yard, or the front or back yard of any of our neighbors, dwelling on the North and South American continents." That is the Monroe Doctrine, and that is all that it is: an expression of our wishes. All very well if others choose to respect them, but suppose some one does not? Perhaps, as stated, we may abandon the Monroe Doctrine: that is the easiest way, and the easiest way, for a nation or an individual, is usually the way of damnation. Even so, suppose the nation in question to say, "My national aspirations demand the Panama Canal, the Philippine Islands, or Long Island and the Port of New York." Why not? The Atlantic Ocean is only a mill-pond. It is not half so wide as Lake Erie was fifty years ago, in relation to modern means of transportation and communication. People say, "Do we want to give up our traditional isolation?" They are too late in asking the question: that isolation is irrecoverably gone. That should be now evident even to people dwelling in fatuously fancied security between the Alleghenies and the Rockies. We are inevitably drawn into relation with the rest of mankind. The question is no longer, "Shall we take a part in world problems?", but "What part shall we take?"

The point is, that if, under the circumstances cited, any one wished to do so, we could quickly be driven to such a condition of abject humiliation that we should be compelled to fight. Now suppose, disarmed, we should enter the conflict utterly unprepared? The result would be, hundreds of thousands of young men, going out bravely in obedience to an ideal--untrained and half equipped--to be butchered, a humiliating peace, and an indemnity of many billions to be groaned under for fifty years.

On the other hand, if we were adequately armed for defense, there would be much less temptation to any one to trouble us; and if we were compelled to fight, would it not be better to fight reasonably prepared?

There is a story, going the rounds of the press, about the bandit, Jesse James: telling how, on one occasion, he went to a lonely farm house to commandeer a meal. Entering, he found one woman, a widow, alone and weeping bitterly. He asked her what was the matter, and she replied that, in one hour, the landlord was coming, and if she did not have her mortgage money, she would lose her little farm and home and be out in the world, shelterless. The heart of the bandit was touched. He gave her the money to pay off the mortgage, hid in the brush and held up the landlord on the way back.

Need the moral be pointed? We have been getting the mortgage money. During the first years of the War it rolled in, an ever-increasing golden stream, until we held a mortgage on numerous European nations. We have the mortgage money, but _beware of the way back!_

Thus the agitation, in one nation, for disarmament, unpreparedness and a patched up peace, while the other nations are armed and embittered, not only renders the situation of the one people critically perilous, but actually cripples its power to serve the cause of world peace and humanity. If only the peace-at-any-price people had to pay the price, one would be willing to wait and see what happened; but they never pay it, they take to cover. It is those hundreds of thousands of splendid young men, going out blithely in obedience to duty, to be butchered, it is the millions of women and children, who cannot escape from a devastated area, who pay that price.

Every people in the past that turned to money and mercenaries for defense has gone down. No people ever survived that was unable and unwilling to fight for its liberties and spend, if necessary, the last drop of its blood for the principles it believed.

X

RECONSTRUCTION FROM THE WAR

We have seen how impossible it is to forecast the new world that will follow the War, we know merely that it will be utterly new. Nevertheless, the great tendencies already at work we can partly discern and recognize something of what they promise. It is well to try to see them, that we may be not too unready to welcome the opportunity and accept the burden of the world that is being born in pain.

Peace and prosperity produce a peculiar type of conservatism. People are then relatively free in action and expression, things are going well with them, and they are instinctively inclined to let well enough alone. Thus in thought they tend to a conservative inertia.

On the other hand, in periods of great strain and suffering, as in war time, thought is stimulated, all ordinary views are broken down and the most radical notions are widely disseminated and even taken for granted by those who, shortly before, would have been scandalized by them. Action and certain phases of free speech are, in such a period, much more widely restrained by authority. There is a swift and strong development of social control, urged by necessity.

Thus, in war time, there is the curious paradox of ever widening radicalism in thought, with constantly decreasing freedom in action and expression. When the discrepancy becomes too great, you have the explosion--Revolution. This cause hastened and made more extreme the Russian Revolution, which had been simmering for a century. It has not yet appeared in Germany because of the forty years of successful work in drilling the mind of the German people to march in goose-step; yet the increasing signs of questioning the infallibility of the existing regime and system in Germany give evidence that there, too, the conflict is at work.

With ourselves, the opposition appears, as yet, only in minor degree. Nevertheless, it is here. On the one hand, are the registration, conscription and espionage measures, the effort to control news, the governmental supervision of food supplies, transportation, production and corporation earnings, the war taxes. On the other hand, thought is so stimulated that everything is questioned: our political system, our social institutions--marriage, the family, education. As some one says, "Nothing is radical now." We probably shall escape a sudden revolution, but the conflict must produce profound readjustment in every aspect of our life; for thought and action must come measurably together, since they are related as soul and body.