§ 5.
And here, as a sort of Eastern European gloss upon Marxist Socialism, as an extreme and indeed ultimate statement of this marriage of mystical democracy to Socialism, we may say a word of Anarchism. Anarchism carries the administrative laissez faire of Marx to its logical extremity. “If the common, untutored man is right anyhow—why these ballot boxes; why these intermediaries in the shape of law and representative?”
That is the perfectly logical outcome of ignoring administration and reconstruction. The extreme Social-Democrat and the extreme Individualist meet in a doctrine of non-resistance to the forces of Evolution—which in this connection they deify with a capital letter. Organization, control, design, the disciplined will, these are evil, they declare—the evil of life. So you come at the end of the process, if you are active-minded, to the bomb as the instrument of man’s release to unimpeded virtue, and if you are pacific in disposition to the Tolstoyan attitude of passive resistance to all rule and property.
Anarchism, then, is as it were a final perversion of the Socialist stream, a last meandering of Socialist thought, released from vitalizing association with an active creative experience. Anarchism comes when the Socialist repudiation of property is dropped into the circles of thought of men habitually ruled and habitually irresponsible, men limited in action and temperamentally adverse to the toil, to the vexatious rebuffs and insufficiencies, the dusty effort, fatigue, and friction of the practical pursuit of a complex ideal. So that it most flourishes eastwardly, where men, it would seem, are least energetic and constructive, and it explodes or dies on American soil.
Anarchism, with its knife and bomb, is a miscarriage of Socialism, an acephalous birth from that fruitful mother. It is an unnatural offspring, opposed in nature to its parent, for always from the beginning the constructive spirit, the ordering and organizing spirit has been strong among Socialists. It was by a fallacy, an oversight, that laissez faire in politics crept into a movement that was before all things an organized denial of laissez faire in economic and social life….
I write this of the Anarchism that is opposed to contemporary Socialism, the political Anarchism. But there is also another sort of Anarchism, which the student of these schools of thought must keep clear in his mind from this, the Anarchism of Tolstoy and that other brand of William Morris, neither of which waves any flag of black, nor counsels violence; they present that conception of untrammelled and spontaneous rightness and goodness which is, indeed, I hazard, the moral ideal of all rightly-thinking men. It is worth while to define very clearly the relation of this second sort of Anarchism, the nobler Anarchism, to the toiling constructive Socialism which many of us now make our practical guide in life’s activities, to say just where they touch and where they are apart.
Now the ultimate ideal of human intercourse is surely not Socialism at all, but a way of life that is not litigious and not based upon jealously-guarded rights, which is free from property, free from jealousy, and “above the law.” There, there shall not be “marriage or giving in marriage.” The whole mass of Christian teaching points to such an ideal; Paul and Christ turn again and again to the ideal of a world of “just men made perfect,” in which right and beauty come by instinct, in which just laws and regulations are unnecessary and unjust ones impossible. “Turn your attention,” says my friend, the Rev. Stewart Headlam, in his admirable tract on Christian Socialism—
“Turn your attention to that series of teachings of Christ’s which we call parables—comparisons, that is to say, between what Christ saw going on in the every-day world around Him and the Kingdom of Heaven. If by the Kingdom of Heaven in these parables is meant a place up in the clouds, or merely a state in which people will be after death, then I challenge you to get any kind of meaning out of them whatever. But if by the Kingdom of Heaven is meant (as it is clear from other parts of Christ’s teaching is the case) the righteous society to be established upon earth, then they all have a plain and beautiful meaning; a meaning well summed up in that saying so often quoted against us by the sceptic and the atheist, ‘Seek ye first the Kingdom of God and His righteousness, and all these things shall be added unto you;’ or, in other words, ‘Live,’ Christ said, ‘all of you together, not each of you by himself; live as members of the righteous society which I have come to found upon earth, and then you will be clothed as beautifully as the Eastern lily and fed as surely as the birds.’”
And the Rev. R. J. Campbell, who comes to Socialism by way of Nonconformity, is equally convincing in support of this assertion that the “Kingdom of Heaven” was and is a terrestrial ideal.
This is not simply the Christian ideal of society, it is the ideal of every right-thinking man, of every man with a full sense of beauty. You will find it rendered in two imperishably beautiful Utopias of our own time, both, I glory to write, by Englishmen, the News from Nowhere of William Morris, and Hudson’s exquisite Crystal Age. Both these present practically Anarchist States, both assume idealized human beings, beings finer, simpler, nobler than the heated, limited and striving poor souls who thrust and suffer among the stresses of this present life. And the present writer, too—I must mention him here to guard against a confusion in the future—when a little while ago he imagined humanity exalted morally and intellectually by the brush of a comet’s tail,[20] was forced by the logic of his premises and even against his first intention to present not a Socialist State but a glorious anarchism as the outcome of that rejuvenescence of the world.
But the business of Socialism lies at a lower level and concerns immediate things; our material is the world as it is, full of unjust laws, bad traditions, bad habits, inherited diseases and weaknesses, germs and poisons, filths and envies. We are not dealing with magnificent creatures such as one sees in ideal paintings and splendid sculpture, so beautiful they may face the world naked and unashamed; we are dealing with hot-eared, ill-kempt people, who are liable to indigestion, baldness, corpulence and fluctuating tempers; who wear top-hats and bowler hats or hats kept on by hat-pins (and so with all the other necessary clothing); who are pitiful and weak and vain and touchy almost beyond measure, and very naughty and intemperate; who have, alas! to be bound over to be in any degree faithful and just to one another. To strip such people suddenly of law and restraint would be as dreadful and ugly as stripping the clothes from their poor bodies….
That Anarchist world, I admit, is our dream; we do believe—well, I, at any rate, believe this present world, this planet, will some day bear a race beyond our most exalted and temerarious dreams, a race begotten of our wills and the substance of our bodies, a race, so I have said it, “who will stand upon the earth as one stands upon a footstool, and laugh and reach out their hands amidst the stars,” but the way to that is through education and discipline and law. Socialism is the preparation for that higher Anarchism; painfully, laboriously we mean to destroy false ideas of property and self, eliminate unjust laws and poisonous and hateful suggestions and prejudices, create a system of social right-dealing and a tradition of right-feeling and action. Socialism is the school-room of true and noble Anarchism, wherein by training and restraint we shall make free men.
There is a graceful and all too little known fable by Mr. Max Beerbohm, The Happy Hypocrite, which gives, I think, not only the relation of Socialism to philosophic Anarchism, but of all discipline to all idealism. It is the story of a beautiful mask that was worn by a man in love, until he tired even of that much of deceit and, a little desperately, threw it aside—to find his own face beneath changed to the likeness of the self he had desired. So would we veil the greed, the suspicion of the self-seeking scramble of to-day under institutions and laws that will cry “duty and service” in the ears and eyes of all mankind, keep down the evil so long and so effectually that at last law will be habit, and greed and self-seeking cease for ever, from being the ruling impulse of the world. Socialism is the mask that will mould the world to that better Anarchism of good men’s dreams….
But these are long views, glimpses beyond the Socialist horizon. The people who would set up Anarchism to-day are people without human experience or any tempering of humour, only one shade less impossible than the odd one-sided queer beings one meets, ridiculously inaccessible to laughter, who, caricaturing their Nietzsche and misunderstanding their Shaw, invite one to set up consciously with them in the business of being Overmen, to rule a world full of our betters, by fraud and force. It is a foolish teaching saved only from being horrible by being utterly ludicrous. For us the best is faith and humility, truth and service, our utmost glory is to have seen the vision and to have failed—not altogether…. For ourselves and such as we are, let us not “deal in pride,” let us be glad to learn a little of this spirit of service, to achieve a little humility, to give ourselves to the making of Socialism and the civilized State without presumption—as children who are glad they may help in a work greater than themselves and the toys that have heretofore engaged them.