During a decade the old political parties, between which there was now little more than an artificial alignment, had been breaking up. Americans were absorbed in the great liberal movement begun under the leadership of President Roosevelt, the result of which was to transform democracy from a static to a pragmatic and evolutionary conception,—in order to meet and correct new and unforeseen evils. Political freedom was seen to be of little worth unless also accompanied by the economic freedom the nation had enjoyed before the advent of industrialism. Clerks and farmers, professional men and shopkeepers and artisans were ready to follow the liberal leaders in states and nation; intellectual elements from colleges and universities were enlisted. Paralleling the movement, at times mingling with it, was the revolt of labour, manifested not only in political action, but in strikes and violence. Readily accessible books and magazines together with club and forum lectures in cities, towns, and villages were rapidly educating the population in social science, and the result was a growing independent vote to make politicians despair.
Here was an instance of a democratic culture growing in isolation, resentful of all external interference. To millions of Americans—especially in our middle western and western states—bent upon social reforms, the European War appeared as an arresting influence. American participation meant the triumph of the forces of reaction. Colour was lent to this belief because the conservative element which had opposed social reforms was loudest in its demand for intervention. The wealthy and travelled classes organized preparedness parades and distributed propaganda. In short, those who had apparently done their utmost to oppose democracy at home were most insistent that we should embark upon a war for democracy across the seas. Again, what kind of democracy? Obviously a status quo, commercially imperialistic democracy, which the awakening liberal was bent upon abolishing.
There is undoubtedly in such an office as the American presidency some virtue which, in times of crisis, inspires in capable men an intellectual and moral growth proportional to developing events. Lincoln, our most striking example, grew more between 1861 and 1865 than during all the earlier years of his life. Nor is the growth of democratic leaders, when seen through the distorted passions of their day, apparently a consistent thing. Greatness, near at hand, is startlingly like inconsistency; it seems at moments to vacillate, to turn back upon and deny itself, and thus lays itself open to seemingly plausible criticism by politicians and time servers and all who cry out for precedent. Yet it is an interesting and encouraging fact that the faith of democratic peoples goes out, and goes out alone, to leaders who—whatever their minor faults and failings—do not fear to reverse themselves when occasion demands; to enunciate new doctrines, seemingly in contradiction to former assertions, to meet new crises. When a democratic leader who has given evidence of greatness ceases to develop new ideas, he loses the public confidence. He flops back into the ranks of the conservative he formerly opposed, who catch up with him only when he ceases to grow.
In 1916 the majority of the American people elected Mr. Wilson in the belief that he would keep them out of war. In 1917 he entered the war with the nation behind him. A recalcitrant Middle West was the first to fill its quota of volunteers, and we witnessed the extraordinary spectacle of the endorsement of conscription: What had happened? A very simple, but a very great thing Mr. Wilson had made the issue of the war a democratic issue, an American issue, in harmony with our national hopes and traditions. But why could not this issue have been announced in 1914 or 1915? The answer seems to be that peoples, as well as their leaders and interpreters, must grow to meet critical situations. In 1861 the moral idea of the Civil War was obscured and hidden by economic and material interests. The Abraham Lincoln who entered the White House in 1861 was indeed the same man who signed the Emancipation Proclamation in 1863; and yet, in a sense, he was not the same man; events and responsibilities had effected a profound but logical growth in his personality. And the people of the Union were not ready to endorse Emancipation in 1861. In 1863, in the darkest hour of the war, the spirit of the North responded to the call, and, despite the vilification of the President, was true to him to victory. More significant still, in view of the events of today, is what then occurred in England. The British Government was unfriendly; the British people as a whole had looked upon our Civil War very much in the same light as the American people regarded the present war at its inception—which is to say that the economic and materialistic issue seemed to overshadow the moral one. When Abraham Lincoln proclaimed it to be a war for human freedom, the sentiment of the British people changed—of the British people as distinct from the governing classes; and the textile workers of the northern counties, whose mills could not get cotton on account of the blockade, declared their willingness to suffer and starve if the slaves in America might be freed.
Abraham Lincoln at that time represented the American people as the British Government did not represent the British people. We are concerned today with peoples rather than governments.
It remained for an American President to announce the moral issue of the present war, and thus to solidify behind him, not only the liberal mind of America, but the liberal elements within the nations of Europe. He became the democratic leader of the world. The issue, simply stated, is the advancement of democracy and peace. They are inseparable. Democracy, for progress, demands peace. It had reached a stage, when, in a contracting world, it could no longer advance through isolation: its very existence in every country was threatened, not only by the partisans of reaction from within, but by the menace from without of a militaristic and imperialistic nation determined to crush it, restore superimposed authority, and dominate the globe. Democracy, divided against itself, cannot stand. A league of democratic nations, of democratic peoples, has become imperative. Hereafter, if democracy wins, self-determination, and not imperialistic exploitation, is to be the universal rule. It is the extension, on a world scale, of Mr. Wilson’s Mexican policy, the application of democratic principles to international relationships, and marks the inauguration of a new era. We resort to force against force, not for dominion, but to make the world safe for the idea on which we believe the future of civilization depends, the sacred right of self-government. We stand prepared to treat with the German people when they are ready to cast off autocracy and militarism. Our attitude toward them is precisely our attitude toward the Mexican People. We believe, and with good reason, that the German system of education is authoritative and false, and was more or less deliberately conceived in order to warp the nature and produce complexes in the mind of the German people for the end of preserving and perpetuating the power of the Junkers. We have no quarrel with the duped and oppressed, but we war against the agents of oppression. To the conservative mind such an aspiration appears chimerical. But America, youngest of the nations, was born when modern science was gathering the momentum which since has enabled it to overcome, with a bewildering rapidity, many evils previously held by superstition to be ineradicable. As a corollary to our democratic creed, we accepted the dictum that to human intelligence all things are possible. The virtue of this dictum lies not in dogma, but in an indomitable attitude of mind to which the world owes its every advance in civilization; quixotic, perhaps, but necessary to great accomplishment. In searching for a present-day protagonist, no happier example could be found than Mr. Henry Ford, who exhibits the characteristic American mixture of the practical and the ideal. He introduces into industry humanitarian practices that even tend to increase the vast fortune which by his own efforts he has accumulated. He sees that democratic peoples do not desire to go to war, he does not believe that war is necessary and inevitable, he lays himself open to ridicule by financing a Peace Mission. Circumstances force him to abandon his project, but he is not for one moment discouraged. His intention remains. He throws all his energy and wealth into a war to end war, and the value of his contribution is inestimable.
A study of Mr. Ford’s mental processes and acts illustrates the true mind of America. In the autumn of 1916 Mr. Wilson declared that “the people of the United States want to be sure what they are fighting about, and they want to be sure that they are fighting for the things that will bring the world justice and peace. Define the elements; let us know that we are not fighting for the prevalence of this nation over that, for the ambitions of this group of nations as compared with the ambitions of that group of nations, let us once be convinced that we are called in to a great combination for the rights of mankind, and America will unite her force and spill her blood for the great things she has always believed in and followed.”
“America is always ready to fight for the things which are American.” Even in these sombre days that mark the anniversary of our entrance into the war. But let it be remembered that it was in the darkest days of the Civil War Abraham Lincoln boldly proclaimed the democratic, idealistic issue of that struggle. The Russian Revolution, which we must seek to understand and not condemn, the Allied defeats that are its consequences, can only make our purpose the firmer to put forth all our strength for the building up of a better world. The President’s masterly series of state papers, distributed in all parts of the globe, have indeed been so many Proclamations of Emancipation for the world’s oppressed. Not only powerful nations shall cease to exploit little nations, but powerful individuals shall cease to exploit their fellow men. Henceforth no wars for dominion shall be waged, and to this end secret treaties shall be abolished. Peoples through their representatives shall make their own treaties. And just as democracy insures to the individual the greatest amount of self-determination, nations also shall have self-determination, in order that each shall be free to make its world contribution. All citizens have duties to perform toward their fellow citizens; all democratic nations must be interdependent.
With this purpose America has entered the war. But it implies that our own household must be swept and cleaned. The injustices and inequalities existing in our own country, the false standards of worth, the materialism, the luxury and waste must be purged from our midst.