But, unfortunately, we are already committed to a good deal more than just mere defense of American territory; problems arising out of the Philippines and the Panama Canal and the Monroe Doctrine have already committed us to a measure of intervention in the political affairs of the outside world. In brief, if the other nations of the world have great armies and navies—and tomorrow those other nations will include a reorganized China as they already include a westernized Japan—if there is all that weight of military material which might be used against us, then in the absence of those other guarantees which I shall suggest, we shall be drawn into piling up a corresponding weight of material as against that of the outside world.
And, of course, just as we cannot escape the economic and the military reaction of European development, neither can we escape the moral. If European thought and morality did, by some fatality, really develop in the direction of a Nietzschean idealization of military force, we might well get in the coming years a practical submergence of that morality which we believe to be distinctively American, and get throughout the older hemisphere a type of society based upon authority, reproducing it may be some features of past civilizations, Mongol, Asiatic, or Byzantine. If that were to happen, if Europe were really to become a mere glorified form of, say, certain Asiatic conceptions that we all thought had had their day, why, then, of course America could not escape a like transformation of outlook, ideals, and morals.
For there is no such thing as one nation standing out and maintaining indefinitely a social spirit, an attitude toward life and society absolutely distinct and different from that of the surrounding world. The character of a society is determined by the character of its ideas, and neither tariffs nor coastal defenses are really efficient in preventing the invasion of ideas, good or bad. The difference between the kind of society which exists in Illinois today and that which existed there 500 years ago is not a difference of physical vigor or of the raw materials of nature; the Indian was as good a man physically as the modern Chicagoan, and possessed the same soil. What makes the difference between the two is accumulated knowledge, the mind. And there never was yet on this planet a change of ideas which did not sooner or later affect the whole planet.
The "nations" that inhabited this continent a couple of thousand years ago were apparently quite unconcerned with what went on in Europe or Asia, say, in the domain of mathematical and astronomical knowledge. But the ultimate effect of that knowledge on navigation and discovery was destined to affect them—and us—profoundly. But the reaction of European thought upon this continent, which originally required twenty, or, for that matter, two hundred or two thousand years to show itself, now shows itself, in the industrial and commercial field, for instance, through our banking and Stock Exchanges, in as many hours, or, for that matter, minutes.
It is difficult, of course, for us to realize the extent to which each nation owes its civilization to others, how we have all lived by taking in each other's washing. As Americans, for instance, we have to make a definite effort properly to realize that our institutions, the sanctity of our homes and all the other things upon which we pride ourselves, are the result of anything but the unaided efforts of a generation or two of Americans, perhaps owing a little to certain of the traditions that we may have taken from Britain.
One has to stop and uproot impressions that are almost instinctive, to remember that our forefathers reached these shores by virtue of knowledge which they owed to the astronomical researches of Egyptians and Chaldeans, who inspired the astronomers of Greece, who inspired those of the Renaissance in Italy, Spain, and Germany, keeping alive and developing not merely the art of measuring space and time, but also that conception of order in external nature without which the growth of organized knowledge, which we call science, enabling men to carry on their exploitation of the world, would have been impossible; that our very alphabet comes from Rome, who owed it to others; that the mathematical foundation of our modern mechanical science—without which neither Newton nor Watt nor Stevenson nor Ericson nor Faraday nor Edison could have been—is the work of Arabs, strengthened by Greeks, protected and enlarged by Italians; that our conceptions of political organization, which have so largely shaped our political science, come mainly from the Scandinavian colonists of a French province; that British intellect, to which perhaps we owe the major part of our political impulses, has been nurtured mainly by Greek philosophy; that our Anglo-Saxon law is principally Roman, and our religion almost entirely Asiatic in its origins; that for those things which we deem to be the most important in our lives, our spiritual and religious aspirations, we go to a Jewish book interpreted by a Church Roman in origin, reformed mainly by the efforts of Swiss and German theologians.
And this interaction of the respective elements of the various nations, the influence of foreigners, in other words, and of foreign ideas, is going to be far more powerful in the future than it has been in the past. Morally, as well as materially, we are a part of Europe. The influence which one group exercises on another need not operate through political means at all; indeed, the strongest influences are non-political.
American life and civilization may be transformed by European developments, though the Governments of Europe may leave us severely alone. Luther and Calvin had certainly a greater effect in England than Louis XIV. or Napoleon. Gutenberg created in Europe a revolution more powerful than all the military revolutions of the last ten centuries. Greece and Palestine did not transform the world by their political power. Yet these simple and outstanding truths are persistently ignored by our political and historical philosophers and theorists. For the most part our history is written with a more sublime disregard of the simple facts of the world than is shown perhaps in any other department of human thought and inquiry.
You may today read histories of Europe written by men of worldwide and pre-eminent reputation, professing to tell the story of the development of human society, in which whole volumes will be devoted to the effect of a particular campaign or military alliance in influencing the destinies of a people like the French or the German. But in those histories you will find no word as to the effect of such trifles as the invention of the steam engine, the coming of the railroad, the introduction of the telegraph and cheap newspapers and literature on the destiny of those people; volumes as to the influence which Britain may have had upon the history of France or Germany by the campaigns of Marlborough, but absolutely not one word as to the influence which Britain had upon the destinies of those people by the work of Watt and Stephenson.
A great historian philosopher laying it down that the "influence" of England was repelled or offset by this or that military alliance, seriously stated that "England" was losing her influence on the Continent at a time when her influence was transforming the whole lives of Continental people to a greater degree than they had been transformed since the days of the Romans.