Britain at Bay

by Spenser Wilkinson

Germany can build fleets as fast as we can, and although we have a start the race will not be easy for us; she has the finest school of war that ever existed, against which we have to set an Admiralty so much mistrusted that at this moment a committee of the Cabinet is inquiring into its efficiency.

Is it not time for us to find the answer to the question raised by Lord Salisbury nine years ago, to ascertain what it is that interferes with the perfection of the British constitution as an instrument of war, and to set right what is wrong with our machinery?

The truth is that we have ceased to be a nation; we have forgotten nationhood, and have become a conglomerate of classes, parties, factions, and sects. That is the disease. The remedy consists in reconstituting ourselves as a nation.

What is a nation? The inhabitants of a country constituted as one body to secure their corporate being and well-being. The nation is all of us, and its government is trusteeship for us all in order to give us peace and security, and in order that in peace and security we may make each other's lives worth living by doing each the best work he can. The nature of a nation may be seen by distinguishing it from the other nations outside and from the parties within. The mark of a nation is sovereignty, which means, as regards other nations, the right and the power to make peace with them or to carry on war against them, and which means, as regards those within, the right and the power to command them.

A nation is a people constituted as a State, maintaining and supporting a Government which is at once the embodiment of right and the wielder of force. If the right represented by the Government is challenged, either without or within, the Government asserts it by force, and in either case disposes, to any extent that may be required, of the property, the persons, and the lives of its subjects.

A party, according to the classical theory of the British constitution, is a body of men within the State who are agreed in regarding some measure or some principle as so vital to the State that, in order to secure the adoption of the measure or the acceptance of the principle, they are willing to sink all differences of opinion on other matters, and to work together for the one purpose which they are agreed in regarding as fundamental.

The theory of party government is based on the assumption that there must always be some measure or some principle in regard to which the citizens of the same country will differ so strongly as to subordinate their private convictions on other matters to their profound convictions in regard to the one great question. It is a theory of permanent civil war carried on through the forms of parliamentary debate and popular election, and, indeed, the two traditional parties are the political descendants of the two sides which in the seventeenth century were actually engaged in civil war. For the ordinary purposes of the domestic life of the country the system has its advantages, but they are coupled with grave drawbacks. The party system destroys the sincerity of our political life, and introduces a dangerous dilettantism into the administration of public business.

A deliberative assembly like the House of Commons can reach a decision only by there being put from the chair a question to which the answer must be either Yes or No. It is evidently necessary to the sincerity of such decisions that the answer given by each member shall in every case be the expression of his conviction regarding the right answer to the question put. If every member in every division were to vote according to his own judgment and conscience upon the question put, there would be a perpetual circulation of members between the Ayes to the right and the Noes to the left. The party system prevents this. It obliges each member on every important occasion to vote with his leaders and to follow the instruction of the whips. In this way the division of opinion produced by some particular question or measure is, as far as possible, made permanent and dominant, and the freedom of thought and of deliberation is confined within narrow limits.

Thus there creeps into the system an element of insincerity which has been enormously increased since the extension of the franchise and the consequent organisation of parties in the country. Thirty or forty years ago the caucus was established in all the constituencies, in each of which was formed a party club, association, or committee, for the purpose of securing at parliamentary elections the success of the party candidate. The association, club, or committee consists, as regards its active or working portion, of a very small percentage of the voters even of its own party, but it is affiliated to the central organisation and in practice it controls the choice of candidates.

What is the result? That the affairs of the nation are entirely given over to be disputed between the two organised parties, whose leaders are compelled, in shaping their policy and in thinking about public affairs, to consider first and foremost the probable effect of what they will do and of what they will say upon the active members of the caucus of their own party in the constituencies. The frame of mind of the members of the caucus is that of men who regard the opposite caucus as the adversary. But the adversary of a nation can only be another nation.