SOCIALISM—IS IT AMERICAN?
I
ITS CONFLICT WITH THE IDEA OF EQUALITY OF OPPORTUNITY
One of the main difficulties in discussing Socialism is to find a working definition; for this political or social movement is based upon a system of a priori reasoning which often is vague and lacking in deductions from practical experience. Socialism also is unreal in its assumptions and impractical in its conclusions, so that a person finds it almost impossible to give a definition that will include within its scope all the Socialistic vagaries and explain all the suppositions based upon nonexistent facts. Bearing this difficulty in mind, perhaps the following will serve as a working definition for the purposes of the present discussion. Socialism is the collective ownership (exerted through the government, or society politically organized) of the means of production and distribution of all forms of wealth. This means wealth not alone in mere terms of money but in the economic sense of everything that is of use for the support or enjoyment of mankind. Of course "production and distribution" means the manufacture and transportation of all forms of this economic wealth.
Inevitably this system would imply the substitution of the judgment of the government, or of governmental officials, for individual judgment, and for individual emulation and competition in all forms of human endeavor. Dr. David Jayne Hill recently has remarked that "if the tendency to monopolize and direct for its own purposes all human energies in channels of its own [i.e., the government's] devising were unrestrained, we should eventually have an official art, an official science and an official literature that would be like iron shackles to the human mind."[[2]] The Socialist probably would object that this statement is extreme, but at least it is logical, and if Socialism be reasonable it must be logical, and it must be both reasonable and logical if it is to be popularly accepted.
The above might be stated in another way by saying that Socialism means the substitution of governmental judgment for that of the individual and for individual ambition as well. This is one of the strongest arguments against Socialism. Individual ambition is not only justifiable but also an absolute necessity for the integrity and growth of the human mind. Like everything else, ambition may be wrongly used or directed. It only goes to prove that the greater the value of anything the greater is the wrong when it is abused and not rightly used. In fact, proper ambition is the desire for greater opportunity for service according to the dictates of individual conscience and it lies at the basis of all religion and morality. Without ambition the individual mind goes to seed, so to speak,—there is no further growth or progress. This desire for greater service is the thing that produces patriotism, that causes men and women to work at the expense of personal interest for Liberty Loans, the Red Cross, Y.M.C.A., etc.
Professor Richard T. Ely well expresses the same thought by saying—"When we all come to make real genuine sacrifices for our country, sacrifices of which we are conscious, then we shall first begin to have the right kind of loyal love for our country. We shall never get that kind of love merely by pouring untold benefits upon the citizens."[[3]] Also, Edward Jenks, the brilliant British historian, says that—"A society which discourages individual competition, which only acts indirectly upon the bulk of its members, which refuses to recruit its ranks with new blood, contains within itself the seeds of decay."[[4]]
The attempt by Socialism to substitute a governmental standard of happiness for individual desire and ambition is merely another attempt to legislate human mind and character. A government cannot make a man happy by law any more than it can make him moral or religious by the same means. All that law can do is to endeavor to place a man in such an environment that his moral or religious nature may be aroused and that his desire or ambition be encouraged. It was the inability to understand and realize this fact that caused the religious persecutions of past centuries when Catholics persecuted Protestants and Protestants persecuted Catholics, and both persecuted the Jews, and everybody thought that it was possible to legislate a man's belief and enforce it by the sanction of the law. Happiness, like religion, must have its impulse from within.
Furthermore, it is along this identical line of reasoning that Socialism is essentially un-American. The primary object of the government of the United States, the whole theory upon which our nation was formed, is not to give happiness to the individual. The Fathers of our country were too wise to attempt any such ridiculous undertaking. The ideal or object of the United States is to give equality of opportunity for each individual to work out his or her own salvation in a political, a moral or an economic sense. In other words, to give equality of opportunity for each individual to work out or achieve his or her own happiness. That is the only possible way in which happiness can be gained. For this reason the American people believe in public schools and child labor laws and other forms of social, not Socialistic, legislation, in order to help less fortunate individuals to help themselves, and not to help them in spite of themselves. The former plan is in accordance with the needs of human nature and with American ideas and ideals; the latter is the essential basis of Socialism and inevitably pauperizes and atrophies human character.
There is as much difference between social legislation and Socialism as there is between the common-sense advancement of the ideas of peace and the selfish or cowardly brand of treason that is known as pacifism. In both Socialism and pacifism the essential idea is that the individual should mentally "lie down" and "let George do it." In contrast with this, the common sense way to gain peace is actively to restrain wrong in order that right may triumph. The United States recently has been engaged in just this kind of an undertaking. Also, man is a social animal as well as an individual being, so social consciousness or social responsibility consists in the common responsibility of society to see that each individual gets a "square deal" in the form of equal opportunity for advancement by self effort.
In fact, the American ideal is to restrain human initiative only to the extent that is necessary to give equality of opportunity to all, and that the government should act only on the principle of the greatest good of the greatest number. Hence Americans believe that Rousseau was right when he said that the individual gives up a small part of his personal liberty, or license, in order to receive back full civil liberty, which is much greater because it has a wider outlook and possibilities and is guaranteed through the support of society. Furthermore, they believe that real liberty is freedom of individual action within the law as the expressed will of the people.
But everything depends upon the fact that the impulse to use this liberty must come from within, and not be commanded by a government from without. In the words of the Declaration of Independence, Americans believe "that all men are ... endowed by their Creator with certain inalienable rights, that among these are life, liberty and the pursuit [not the gift] of happiness." On this basis alone was this nation founded and has it prospered.
FOOTNOTES:
The Rebuilding of Europe, p. 63.
The World War and Leadership in a Democracy, p. 111.
Law and Politics in the Middle Ages, p. 306.