The above comments, based on the drift of political practice during the past decade and a half, may be taken for what they are worth. Predictions are precarious. The average American will be inclined to regard the program of the new British Labour Party as the embodiment of what he vaguely calls Socialism, and to him the very word is repugnant. Although he may never have heard of Marx, it is the Marxian conception that comes to his mind, and this implies coercion, a government that constantly interferes with his personal liberty, that compels him to tasks for which he has no relish. But your American, and your Englishman, for that matter, is inherently an individualist he wants as little government as is compatible with any government at all. And the descendants of the continental Europeans who flock to our shores are Anglo-Saxonized, also become by environment and education individualists. The great importance of preserving this individualism, this spirit in our citizens of self-reliance, this suspicion against too much interference with personal liberty, must at once be admitted. And any scheme for a social order that tends to eliminate and destroy it should by Americans be summarily rejected.
The question of supreme interest to us, therefore, is whether the social order implied in the British program is mainly in the nature of a development of, or a break with, the Anglo-Saxon democratic tradition. The program is derived from an English source. It is based on what is known as modern social science, which has as its ultimate sanction the nature of the human mind as revealed by psychology. A consideration of the principles underlying this proposed social order may prove that it is essentially—if perhaps paradoxically—individualistic, a logical evolution of institutions which had their origin in the Magna Charta. Our Declaration of Independence proclaimed that every citizen had the right to “life, liberty, and the pursuit of happiness,” which means the opportunity to achieve the greatest self-development and self-realization. The theory is that each citizen shall find his place, according to his gifts and abilities, and be satisfied therewith. We may discover that this is precisely what social science, in an industrial age, and by spiritualizing human effort, aims to achieve. We may find that the appearance of such a program as that of the British Labour Party, supported as it is by an imposing proportion of the population of the United Kingdom, marks a further step, not only in the advance of social science and democracy, but also of Christianity.
I mention Christianity, not for controversial or apologetic reasons, but because it has been the leaven of our western civilization ever since the fall of the Roman Empire. Its constant influence has been to soften and spiritualize individual and national relationships. The bitter controversies, wars, and persecutions which have raged in its name are utterly alien to its being. And that the present war is now being fought by the Allies in the hope of putting an end to war, and is thus in the true spirit of Christianity, marks an incomparable advance.
Almost up to the present day, both in our conception and practice of Christianity, we have largely neglected its most important elements. Christian orthodoxy, as Auguste Sabatier points out, is largely derived from the older supernatural religions. The preservative shell of dogma and superstition has been cracking, and is now ready to burst, and the social teaching of Jesus would seem to be the kernel from which has sprung modern democracy, modern science, and modern religion—a trinity and unity.
For nearly two thousand years orthodoxy has insisted that the social principles of Christianity are impractical. And indeed, until the present day, they have been so. Physical science, by enormously accelerating the means of transportation and communication, has so contracted the world as to bring into communion peoples and races hitherto far apart; has made possible an intelligent organization of industry which, for the first time in history, can create a surplus ample to maintain in comfort the world’s population. But this demands the will to co-operation, which is a Christian principle—a recognition of the brotherhood of man. Furthermore, physical science has increased the need for world peace and international co-operation because the territories of all nations are now subject to swift and terrible invasion by modern instruments of destruction, while the future submarine may sweep commerce from the seas.
Again, orthodoxy declares that human nature is inherently “bad,” while true Christianity, endorsed by psychology, proclaims it inherently “good,” which means that, properly guided, properly educated, it is creative and contributive rather than destructive. No more striking proof of this fact can be cited than the modern experiment in prison reform in which hardened convicts, when “given a chance,” frequently become useful citizens. Unjust and unintelligent social conditions are the chief factors in making criminals.
Our most modern system of education, of which Professor John Dewey is the chief protagonist, is based upon the assertions of psychology that human nature is essentially “good” creative. Every normal child is supposed to have a special “distinction” or gift, which it is the task of the educator to discover. This distinction found, the child achieves happiness in creation and contribution. Self-realization demands knowledge and training: the doing of right is not a negative but a positive act; it is not without significance that the Greek word for sin is literally “missing the mark.” Christianity emphasizes above all else the worth of the individual, yet recognizes that the individual can develop only in society. And if the individual be of great worth, this worth must be by society developed to its utmost. Universal suffrage is a logical corollary.
Universal suffrage, however, implies individual judgment, which means that the orthodox principle of external authority is out of place both in Christianity and democracy. The Christian theory is that none shall intervene between a man’s Maker and himself; democracy presupposes that no citizen shall accept his beliefs and convictions from others, but shall make up his own mind and act accordingly. Open-mindedness is the first requisite of science and democracy.
What has been deemed, however, in Christianity the most unrealizable ideal is that which may be called pacifism—to resist not evil, to turn the other cheek, to agree with your adversary while you are in the way with him. “I come not,” said Jesus, in one of those paradoxical statements hitherto so difficult to understand, “I come not to bring peace, but a sword.” It is indeed what we are fighting for—peace. But we believe today, more strongly than ever before, as democracy advances, as peoples tend to gain more and more control over their governments, that even this may not be an unrealizable ideal. Democracies, intent on self-realization and self-development, do not desire war.
The problem of social science, then, appears to be to organize human society on the principles and ideals of Christianity. But in view of the fact that the trend of evolution is towards the elimination of commercial competition, the question which must seriously concern us today is—What in the future shall be the spur of individual initiative? Orthodoxy and even democratic practice have hitherto taken it for granted—in spite of the examples of highly socialized men, benefactors of society—that the average citizen will bestir himself only for material gain. And it must be admitted that competition of some sort is necessary for self-realization, that human nature demands a prize. There can be no self-sacrifice without a corresponding self-satisfaction. The answer is that in the theory of democracy, as well as in that of Christianity, individualism and co-operation are paradoxically blended. For competition, Christianity substitutes emulation. And with democracy, it declares that mankind itself can gradually be rained towards the level of the choice individual who does not labour for gain, but in behalf of society. For the process of democracy is not degrading, but lifting. Like Christianity, democracy demands faith, and has as its inspiring interpretation of civilization evolution towards a spiritual goal. Yet the kind of faith required is no longer a blind faith, but one founded on sane and carefully evolved theories. Democracy has become a scientific experiment.