27
Herbert Croly (1869-1930)
The Promise of American Life (1909)
Herbert Croly’s 1909 book The Promise of American Life identified freedom, economic prosperity, and equality as the goals of the United States. The proliferation of large corporations had created vast inequalities between the few rich and the many poor. Furthermore, the spoils system created a class of politicians that enriched themselves through their continued control of government offices. This meant that there were few opportunities for political outsiders to influence government policy participate. The consequence is that many opportunities for economic success were closed to most people despite their best efforts. As a result, they were effectively precluded from reaching the promise about which Croly wrote.
Croly called for a resurgence of popular sovereignty and a greater respect for democratic values. He believed the US would be strengthened by measures that redistributed wealth (such as taxation of large inheritances) and imposed safety and health regulations on business. He saw poverty as an obstacle to the preservation of democracy and promoted public assistance for the needy. He also supported political reform that promoted democracy by reducing the role of money in the electoral process. These reforms sought to achieve greater effective equality by expanding each person’s opportunity for achieving what he called the “promise of American life”–a true opportunity to pursue happiness. Croly’s call for a “Square Deal” would be adopted by Theodore Roosevelt in his 1912 presidential campaign.
…[T]he American Promise has undergone certain important changes since the establishment of our national independence. When the colonists succeeded in emancipating themselves from political allegiance to Great Britain, they were confronted by the task of organizing a stable and efficient government without encroaching on the freedom, which was even at that time traditionally associated with American life. The task was by no means an easy one, and required for its performance the application of other political principles than that of freedom. The men who were responsible for this great work were not, perhaps, entirely candid in recognizing the profound modifications in their traditional ideas which their constructive political work had implied; but they were at all events fully aware of the great importance of their addition to the American idea. That idea, while not ceasing to be at bottom economic, became more than ever political and social in its meaning and contents. The Land of Freedom became in the course of time also the Land of Equality. The special American political system … was made explicitly, if not uncompromisingly, democratic; and the success of this democratic political system was indissolubly associated in the American mind with the persistence of abundant and widely distributed economic prosperity. Our democratic institutions became in a sense the guarantee that prosperity would continue to be abundant and accessible. In case the majority of good Americans were not prosperous, there would be grave reasons for suspecting that our institutions were not doing their duty.
The more consciously democratic Americans became, however, the less they were satisfied with a conception of the Promised Land, which went no farther than a pervasive economic prosperity guaranteed by free institutions. The amelioration promised to aliens and to future Americans was to possess its moral and social aspects. The implication was, and still is, that by virtue of the more comfortable and less trammeled lives which Americans were enabled to lead, they would constitute a better society and would become in general a worthier set of men. The confidence which American institutions placed in the American citizen was considered equivalent to a greater faith in the excellence of human nature. In our favored land political liberty and economic opportunity were by a process of natural education inevitably making for individual and social amelioration…. The people were to be trusted rather than suspected and disciplined. They must be tied to their country by the strong bond of self-interest. Give them a fair chance, and the natural goodness of human nature would do the rest. Individual and public interest will, on the whole, coincide, provided no individuals are allowed to have special privileges. Thus the American system will be predestined to success by its own adequacy, and its success will constitute an enormous stride towards human amelioration. Just because our system is at bottom a thorough test of the ability of human nature to respond admirably to a fair chance, the issue of the experiment is bound to be of more than national importance. The American system stands for the highest hope of an excellent worldly life that mankind has yet ventured—the hope that men can be improved without being fettered, that they can be saved without even vicariously being nailed to the cross.
Such are the claims advanced on behalf of the American system; and within certain limits this system has made good. Americans have been more than usually prosperous. They have been more than usually free. They have, on the whole, made their freedom and prosperity contribute to a higher level of individual and social excellence. Most assuredly the average Americanized American is neither a more intelligent, a wiser, nor a better man than the average European; but he is likely to be a more energetic and hopeful one. Out of a million well-established Americans, taken indiscriminately from all occupations and conditions, compared to a corresponding assortment of Europeans, a larger proportion of the former will be leading alert, active, and useful lives. Within a given social area there will be a smaller amount of social wreckage and a larger amount of wholesome and profitable achievement. The mass of the American people is, on the whole, more deeply stirred, more thoroughly awake, more assertive in their personal demands, and more confident of satisfying them. In a word, they are more alive, and they must be credited with the moral and social benefit attaching to a larger amount of vitality.
Furthermore, this greater individual vitality, although intimately connected with the superior agricultural and industrial opportunities of a new country, has not been due exclusively to such advantages. Undoubtedly the vast areas of cheap and fertile land which have been continuously available for settlement have contributed, not only to the abundance of American prosperity, but also to the formation of American character and institutions; and undoubtedly many of the economic and political evils which are now becoming offensively obtrusive are directly or indirectly derived from the gradual monopolization of certain important economic opportunities. Nevertheless, these opportunities could never have been converted so quickly into substantial benefits had it not been for our more democratic political and social forms. A privileged class does not secure itself in the enjoyment of its advantages merely by legal intrenchments. It depends quite as much upon disqualifying the “lower classes” from utilizing their opportunities by a species of social inhibition…. Our democratic prohibition of any but occasional social distinctions and our democratic dislike to any suggestion of authentic social inferiority have contributed as essentially to the fluid and elastic substance of American life as have its abundant and accessible economic opportunities….
The moral and social aspiration proper to American life is, of course, the aspiration vaguely described by the word democratic; and the actual achievement of the American nation points towards an adequate and fruitful definition of the democratic ideal. Americans are usually satisfied by a most inadequate verbal description of democracy, but their national achievement implies one which is much more comprehensive and formative. In order to be true to their past, the increasing comfort and economic independence of an ever-increasing proportion of the population must be secured, and it must be secured by a combination of individual effort and proper political organization. Above all, however, this economic and political system must be made to secure results of moral and social value. It is the seeking of such results which converts democracy from a political system into a constructive social ideal; and the more the ideal significance of the American national Promise is asserted and emphasized, the greater will become the importance of securing these moral and social benefits.
The fault in the vision of our national future possessed by the ordinary American does not consist in the expectation of some continuity of achievement. It consists rather in the expectation that the familiar benefits will continue to accumulate automatically. In his mind the ideal Promise is identified with the processes and conditions which hitherto have very much simplified its fulfillment, and he fails sufficiently to realize that the conditions and processes are one thing and the ideal Promise quite another. Moreover, these underlying social and economic conditions are themselves changing, in such wise that hereafter the ideal Promise, instead of being automatically fulfilled, may well be automatically stifled. For two generations and more the American people were, from the economic point of view, most happily situated. They were able, in a sense, to slide downhill into the valley of fulfillment. Economic conditions were such that, given a fair start, they could scarcely avoid reaching a desirable goal. But such is no longer the case. Economic conditions have been profoundly modified, and American political and social problems have been modified with them. The Promise of American life must depend less than it did upon the virgin wilderness and the Atlantic Ocean, for the virgin wilderness has disappeared, and the Atlantic Ocean has become merely a big channel. The same results can no longer be achieved by the same easy methods. Ugly obstacles have jumped into view, and ugly obstacles are peculiarly dangerous to a person who is sliding down hill. The man who is clambering up hill is in a much better position to evade or overcome them. Americans will possess a safer as well as a worthier vision of their national Promise as soon as they give it a house on a hill-top rather than in a valley….
A numerous and powerful group of reformers has been collecting whose whole political policy and action is based on the conviction that the “common people” have not been getting the Square Deal to which they are entitled under the American system; and these reformers are carrying with them a constantly increasing body of public opinion. A considerable proportion of the American people is beginning to exhibit economic and political, as well as personal, discontent. A generation ago the implication was that if a man remained poor and needy, his poverty was his own fault, because the American system was giving all its citizens a fair chance. Now, however, the discontented poor are beginning to charge their poverty to an unjust political and economic organization, and reforming agitators do not hesitate to support them in this contention. Manifestly a threatened obstacle has been raised against the anticipated realization of our national Promise. Unless the great majority of Americans not only have, but believe they have, a fair chance, the better American future will be dangerously compromised….
The substance of our national Promise has consisted, as we have seen, of an improving popular economic condition, guaranteed by democratic political institutions, and resulting in moral and social amelioration. These manifold benefits were to be obtained merely by liberating the enlightened self-interest of the American people. The beneficent result followed inevitably from the action of wholly selfish motives—provided, of course, the democratic political system of equal rights was maintained in its integrity. The fulfillment of the American Promise was considered inevitable because it was based upon a combination of self-interest and the natural goodness of human nature. On the other hand, if the fulfillment of our national Promise can no longer be considered inevitable, if it must be considered as equivalent to a conscious national purpose instead of an inexorable national destiny, the implication necessarily is that the trust reposed in individual self-interest has been in some measure betrayed. No preestablished harmony can then exist between the free and abundant satisfaction of private needs and the accomplishment of a morally and socially desirable result. The Promise of American life is to be fulfilled—not merely by a maximum amount of economic freedom, but by a certain measure of discipline; not merely by the abundant satisfaction of individual desires, but by a large measure of individual subordination and self-denial. And this necessity of subordinating the satisfaction of individual desires to the fulfillment of a national purpose is attached particularly to the absorbing occupation of the American people—the occupation, viz.: of accumulating wealth. The automatic fulfillment of the American national Promise is to be abandoned, if at all, precisely because the traditional American confidence in individual freedom has resulted in a morally and socially undesirable distribution of wealth….
[T]he political corruption, the unwise economic organization, and the legal support afforded to certain economic privileges are all under existing conditions due to the malevolent social influence of individual and incorporated American wealth; and it is equally true that these abuses, and the excessive “money power” with which they are associated, have originated in the peculiar freedom which the American tradition and organization have granted to the individual. Up to a certain point that freedom has been and still is beneficial. Beyond that point it is not merely harmful; it is by way of being fatal. Efficient regulation there must be; and it must be regulation which will strike, not at the symptoms of the evil, but at its roots. The existing concentration of wealth and financial power in the hands of a few irresponsible men is the inevitable outcome of the chaotic individualism of our political and economic organization, while at the same time it is inimical to democracy, because it tends to erect political abuses and social inequalities into a system. The inference which follows may be disagreeable, but it is not to be escaped. In becoming responsible for the subordination of the individual to the demand of a dominant and constructive national purpose, the American state will in effect be making itself responsible for a morally and socially desirable distribution of wealth….
The introduction of the spoils system was due to the perverted application of kindred ideas. The emoluments of office loomed large among the good things of life to the pioneer Democrat; and such emoluments differed from other economic rewards, in that they were necessarily at the disposal of the political organization. The public offices constituted the tangible political patrimony of the American people. It was not enough that they were open to everybody. They must actually be shared by almost everybody. The terms of all elected officials must be short, so that as many good democrats as possible could occupy an easy chair in the house of government; and officials must for similar reasons be appointed for only short terms. Traditional practice at Washington disregarded these obvious inferences from the principles of true democracy. Until the beginning of Jackson’s first administration the offices in the government departments had been appropriated by a few bureaucrats who had grown old at their posts; and how could such a permanent appropriation be justified? The pioneer Democrat believed that he was as competent to do the work as any member of an office-holding clique, so that when he came into power, he corrected what seemed to him to be a genuine abuse in the traditional way of distributing the American political patrimony. He could not understand that training, special ability, or long experience constituted any special claim upon a public office, or upon any other particular opportunity or salary. One democrat was as good as another, and deserved his share of the rewards of public service. The state could not undertake to secure a good living to all good democrats, but, when properly administered, it could prevent any appropriation by a few people of the public payroll.
In the long run the effect of the spoils system was, of course, just the opposite of that anticipated by the early Jacksonian Democrats. It merely substituted one kind of office-holding privilege for another. It helped to build up a group of professional politicians who became in their turn an office-holding clique—the only difference being that one man in his political life held, not one, but many offices. Yet the Jacksonian Democrat undoubtedly believed, when he introduced the system into the Federal civil service, that he was carrying out a desirable reform along strictly democratic lines. He was betrayed into such an error by the narrowness of his own experience and of his intellectual outlook. His experience had been chiefly that of frontier life, in which the utmost freedom of economic and social movement was necessary; and he attempted to apply the results of this limited experience to the government of a complicated social organism whose different parts had very different needs. The direct results of the attempt were very mischievous. He fastened upon the American public service a system of appointment which turned political office into the reward of partisan service, which made it unnecessary for the public officials to be competent and impossible for them to be properly experienced, and which contributed finally to the creation of a class of office-holding politicians….
The object of the Jacksonian Democrat in framing constitutions of this kind was to keep political power in the hands of the “plain people,” and to forestall the domination of administrative and legislative specialists. The effect was precisely the opposite. They afforded the political specialist a wonderful opportunity. The ordinary American could not pretend to give as much time to politics as the smooth operation of this complicated machine demanded; and little by little there emerged in different parts of the country a class of politicians who spent all their time in nominating and electing candidates to these numerous offices. The officials so elected, instead of being responsible to the people, were responsible to the men to whom they owed their offices; and their own individual official power was usually so small that they could not put what little independence they possessed to any good use. As a matter of fact, they used their official powers chiefly for the benefit of their creators. They appointed to office the men whom the “Bosses” selected. They passed the measures which the machine demanded. In this way the professional politician gradually obtained a stock of political goods wherewith to maintain and increase his power. Reinforced by the introduction of the spoils system first into the state and then into the Federal civil services, a process of local political organization began after 1830 to make rapid headway. Local leaders appeared in different parts of the country who little by little relieved the farmer and the business man of the cares and preoccupations of government. In the beginning the most efficient of these politicians were usually Jacksonian Democrats, and they ruled both in the name of the people and by virtue of a sturdy popular following. They gradually increased in power, until in the years succeeding the war they became the dominant influence in local American politics, and had won the right to be called something which they would never have dared to call themselves, viz. a governing class….
This alliance between the political machines and the big corporations—particularly those who operate railroads or control municipal franchises—was an alliance between two independent and coordinate powers in the kingdom of American practical affairs. The political “Boss” did not create the industrial leader for his own good purposes. Neither did the industrial leader create the machine and its “Boss,” although he has done much to confirm the latter’s influence. Each of them saw an opportunity to turn to his own account the individualistic “freedom” of American politics and industry. Each of them was enabled by the character of our political traditions to obtain an amount of power which the originators of those political ideas never anticipated, and which, if not illegal, was entirely outside the law. It so happened that the kind of power which each obtained was very useful to the other. A corporation which derived its profits from public franchises, or from a business transacted in many different states, found the purchase of a local or state machine well within its means and well according to its interests. The professional politicians who had embarked in politics as a business and who were making what they could out of it for themselves and their followers, could not resist this unexpected and lucrative addition to their market. But it must be remembered that the alliance was founded on interest rather than association, on mutual agreement rather than on any effective subordination one to another. A certain change in conditions might easily make their separate interests diverge, and abstract all the profits from their traffic. If anything happened, for instance, to make inter-state railroad corporations less dependent on the state governments, they would no longer need the expense of subsidizing the state machines. There are signs at the present time that these interests are diverging, and that such alliances will be less dangerous in the future than they have been in the past. But even if the alliance is broken, the peculiar unofficial organization of American industry and politics will persist, and will constitute, both in its consequences and its significance, two of our most important national problems.
It would be as grave a mistake, however, absolutely to condemn this process of political organization as it would absolutely to condemn the process of industrial organization. The huge corporation and the political machine were both created to satisfy a real and a permanent need—the needs of specialized leadership and associated action in these two primary American activities. That in both of these cases the actual method of organization has threatened vital public interests, and even the very future of democracy has been due chiefly to the disregard by the official American political system of the necessity and the consequences of specialized leadership and associated action. The political system was based on the assumption that the individualism it encouraged could be persuaded merely by the power of words to respect the public interest, that public officials could be deprived of independence and authority for the real benefit of the “plain people,” and that the “plain people” would ask nothing from the government but their legal rights. These assumptions were all erroneous; and when associated action and specialized leadership became necessary in local American politics, the leaders and their machine took advantage of the defective official system to build up an unofficial system, better suited to actual popular needs. The “people” wanted the government to do something for them, and the politicians made their living and served their country by satisfying the want. To be sure, the “people” they benefited were a small minority of the whole population whose interests were far from being the public interest; but it was none the less natural that the people, whoever they were, should want the government to do more for them than to guarantee certain legal rights, and it was inevitable that they should select leaders who could satisfy their positive, if selfish, needs….
The reformers have come partly to realize that the Jeffersonian policy of drift must be abandoned. They no longer expect the American ship of state by virtue of its own righteous framework to sail away to a safe harbor in the Promised Land. They understand that there must be a vigorous and conscious assertion of the public as opposed to private and special interests, and that the American people must to a greater extent than they have in the past subordinate the latter to the former. They behave as if the American ship of state will hereafter require careful steering; and a turn or two at the wheel has given them some idea of the course they must set. On the other hand, even the best of them have not learned the name of its ultimate destination, the full difficulties of the navigation, or the stern discipline which may eventually be imposed upon the ship’s crew….
Democracy as most frequently understood is essentially and exhaustively defined as a matter of popular government; and such a definition raises at once a multitude of time-honored, but by no means superannuated, controversies. The constitutional liberals in England, in France, and in this country have always objected to democracy as so understood, because of the possible sanction it affords for the substitution of a popular despotism in the place of the former royal or oligarchic despotisms. From their point of view individual liberty is the greatest blessing which can be secured to a people by a government; and individual liberty can be permanently guaranteed only in case political liberties are in theory and practice subordinated to civil liberties. Popular political institutions constitute a good servant, but a bad master. When introduced in moderation they keep the government of a country in close relation with well-informed public opinion, which is a necessary condition of political sanitation; but if carried too far, such institutions compromise the security of the individual and the integrity of the state. They erect a power in the state, which in theory is unlimited and which constantly tends in practice to dispense with restrictions. A power which is theoretically absolute is under no obligation to respect the rights either of individuals or minorities; and sooner or later such power will be used for the purpose of opposing the individual. The only way to secure individual liberty is, consequently, to organize a state in which the Sovereign power is deprived of any national excuse or legal opportunity of violating certain essential individual rights….
To be sure, a democracy may impose rules of action upon itself—as the American democracy did in accepting the Federal Constitution. But in adopting the Federal Constitution the American people did not abandon either its responsibilities or rights as Sovereign. Difficult as it may be to escape from the legal framework defined in the Constitution, that body of law in theory remains merely an instrument which was made for the people and which if necessary can and will be modified. A people, to whom was denied the ultimate responsibility for its welfare, would not have obtained the prime condition of genuine liberty. Individual freedom is important, but more important still is the freedom of a whole people to dispose of its own destiny; and I do not see how the existence of such an ultimate popular political freedom and responsibility can be denied by anyone who has rejected the theory of a divinely appointed political order. The fallibility of human nature being what it is, the practical application of this theory will have its grave dangers; but these dangers are only evaded and postponed by a failure to place ultimate political responsibility where it belongs….
If, however, democracy does not mean anything less than popular Sovereignty, it assuredly does mean something more. It must at least mean an expression of the Sovereign will, which will not contradict and destroy the continuous existence of its own Sovereign power…. A particular group of political institutions or course of political action may, then, be representative of the popular will, and yet may be undemocratic. Popular Sovereignty is self-contradictory, unless it is expressed in a manner favorable to its own perpetuity and integrity.
The assertion of the doctrine of popular Sovereignty is, consequently, rather the beginning than the end of democracy. There can be no democracy where the people do not rule; but government by the people is not necessarily democratic. The popular will must in a democratic state be expressed somehow in the interest of democracy itself; and we have not traveled very far towards a satisfactory conception of democracy until this democratic purpose has received some definition. In what way must a democratic state behave in order to contribute to its own integrity?
The ordinary American answer to this question is contained in the assertion of Lincoln, that our government is “dedicated to the proposition that all men are created equal.” Lincoln’s phrasing of the principle was due to the fact that the obnoxious and undemocratic system of negro slavery was uppermost in his mind when he made his Gettysburg address; but he meant by his assertion of the principle of equality substantially what is meant today by the principle of “equal rights for all and special privileges for none.” Government by the people has its natural and logical complement in government for the people. Every state with a legal framework must grant certain rights to individuals; and every state, in so far as it is efficient, must guarantee to the individual that his rights, as legally defined, are secure. But an essentially democratic state consists in the circumstance that all citizens enjoy these rights equally. If any citizen or any group of citizens enjoys by virtue of the law any advantage over their fellow citizens, then the most sacred principle of democracy is violated. On the other hand, a community in which no man or no group of men are granted by law any advantage over their fellow-citizens is the type of the perfect and fruitful democratic state. Society is organized politically for the benefit of all the people. Such an organization may permit radical differences among individuals in the opportunities and possessions they actually enjoy; but no man would be able to impute his own success or failure to the legal framework of society. Every citizen would be getting a “Square Deal.”
Such is the idea of the democratic state, which the majority of good Americans believe to be entirely satisfactory. It should endure indefinitely, because it seeks to satisfy every interest essential to associated life. The interest of the individual is protected, because of the liberties he securely enjoys. The general social interest is equally well protected, because the liberties enjoyed by one or by a few are enjoyed by all. Thus the individual and the social interests are automatically harmonized. The virile democrat in pursuing his own interest “under the law” is contributing effectively to the interest of society, while the social interest consists precisely in the promotion of these individual interests, in so far as they can be equally exercised. The divergent demands of the individual and the social interest can be reconciled by grafting the principle of equality on the thrifty tree of individual rights, and the ripe fruit thereof can be gathered merely by shaking the tree.
It must be immediately admitted, also, that the principle of equal rights, like the principle of ultimate popular political responsibility is the expression of an essential aspect of democracy. There is no room for permanent legal privileges in a democratic state. Such privileges may be and frequently are defended on many excellent grounds. They may unquestionably contribute for a time to social and economic efficiency and to individual independence. But whatever advantage may be derived from such permanent discriminations must be abandoned by a democracy. It cannot afford to give any one class of its citizens a permanent advantage or to others a permanent grievance. It ceases to be a democracy, just as soon as any permanent privileges are conferred by its institutions or its laws; and this equality of right and absence of permanent privilege is the expression of a fundamental social interest.
But the principle of equal rights, like the principle of ultimate popular political responsibility, is not sufficient; and because of its insufficiency results in certain dangerous ambiguities and self-contradictions. American political thinkers have always repudiated the idea that by equality of rights they meant anything like equality of performance or power. The utmost varieties of individual power and ability are bound to exist and are bound to bring about many different levels of individual achievement. Democracy both recognizes the right of the individual to use his powers to the utmost, and encourages him to do so by offering a fair field and, in cases of success, an abundant reward. The democratic principle requires an equal start in the race, while expecting at the same time an unequal finish. But Americans who talk in this way seem wholly blind to the fact that under a legal system which holds private property sacred there may be equal rights, but there cannot possibly be any equal opportunities for exercising such rights. The chance which the individual has to compete with his fellows and take a prize in the race is vitally affected by material conditions over which he has no control. It is as if the competitor in a Marathon cross country run were denied proper nourishment or proper training, and was obliged to toe the mark against rivals who had every benefit of food and discipline. Under such conditions he is not as badly off as if he were entirely excluded from the race. With the aid of exceptional strength and intelligence he may overcome the odds against him and win out. But it would be absurd to claim, because all the rivals toed the same mark, that a man’s victory or defeat depended exclusively on his own efforts. Those who have enjoyed the benefits of wealth and thorough education start with an advantage which can be overcome only in very exceptional men—men so exceptional, in fact, that the average competitor without such benefits feels himself disqualified for the contest.
Because of the ambiguity indicated above, different people with different interests, all of them good patriotic Americans, draw very different inferences from the doctrine of equal rights. The man of conservative ideas and interests means by the rights, which are to be equally exercised, only those rights which are defined and protected by the law—the more fundamental of which are the rights to personal freedom and to private property. The man of radical ideas, on the other hand, observing, as he may very clearly, that these equal rights cannot possibly be made really equivalent to equal opportunities, bases upon the same doctrine a more or less drastic criticism of the existing economic and social order and sometimes of the motives of its beneficiaries and conservators. The same principle, differently interpreted, is the foundation of American political orthodoxy and American political heterodoxy. The same measure of reforming legislation, such as the new Inter-state Commerce Law, seems to one party a wholly inadequate attempt to make the exercise of individual rights a little more equal, while it seems to others an egregious violation of the principle itself. What with reforming legislation on the one hand and the lack of it on the other, the once sweet air of the American political mansion is soured by complaints. Privileges and discriminations seem to lurk in every political and economic corner. The “people” are appealing to the state to protect them against the usurpations of the corporations and the Bosses. The government is appealing to the courts to protect the shippers against the railroads. The corporations are appealing to the Federal courts to protect them from the unfair treatment of state legislatures. Employers are fighting trades-unionism, because it denies equal rights to their employers. The unionists are entreating public opinion to protect them against the unfairness of “government by injunction.” To the free trader the whole protectionist system seems a flagrant discrimination on behalf of a certain portion of the community. Everybody seems to be clamoring for a “Square Deal” but nobody seems to be getting it.
The ambiguity of the principle of equal rights and the resulting confusion of counsel are so obvious that there must be some good reason for their apparently unsuspected existence. The truth is that Americans have not readjusted their political ideas to the teaching of their political and economic experience. For a couple of generations after Jefferson had established the doctrine of equal rights as the fundamental principle of the American democracy, the ambiguity resident in the application of the doctrine was concealed. The Jacksonian Democrats, for instance, who were constantly nosing the ground for a scent of unfair treatment, could discover no example of political privileges, except the continued retention of their offices by experienced public servants; and the only case of economic privilege of which they were certain was that of the National Bank. The fact is, of course, that the great majority of Americans were getting a “Square Deal” as long as the economic opportunities of a new country had not been developed and appropriated. Individual and social interest did substantially coincide as long as so many opportunities were open to the poor and untrained man, and as long as the public interest demanded first of all the utmost celerity of economic development. But, as we have seen in a preceding chapter, the economic development of the country resulted inevitably in a condition which demanded on the part of the successful competitor either increasing capital, improved training, or a larger amount of ability and energy. With the advent of comparative economic and social maturity, the exercise of certain legal rights became substantially equivalent to the exercise of a privilege; and if equality of opportunity was to be maintained, it could not be done by virtue of non-interference…
The principle of equal rights has always appealed to its more patriotic and sensible adherents as essentially an impartial rule of political action—one that held a perfectly fair balance between the individual and society, and between different and hostile individual and class interests. But as a fundamental principle of democratic policy it is as ambiguous in this respect as it is in other respects. In its traditional form and expression it has concealed an extremely partial interest under a formal proclamation of impartiality. The political thinker who popularized it in this country was not concerned fundamentally with harmonizing the essential interest of the individual with the essential popular or social interest. Jefferson’s political system was intended for the benefit only of a special class of individuals, viz., those average people who would not be helped by any really formative rule or method of discrimination. In practice it has proved to be inimical to individual liberty, efficiency, and distinction. An insistent demand for equality, even in the form of a demand for equal rights, inevitably has a negative and limiting effect upon the free and able exercise of individual opportunities. From the Jeffersonian point of view democracy would incur a graver danger from a violation of equality than it would profit from a triumphant assertion of individual liberty. Every opportunity for the edifying exercise of power, on the part either of an individual, a group of individuals, or the state is by its very nature also an opportunity for its evil exercise. The political leader whose official power depends upon popular confidence may betray the trust. The corporation employing thousands of men and supplying millions of people with some necessary service or commodity may reduce the cost of production only for its own profit. The state may use its great authority chiefly for the benefit of special interests. The advocate of equal rights is preoccupied by these opportunities for the abusive exercise of power, because from his point of view rights exercised in the interest of inequality have ceased to be righteous. He distrusts those forms of individual and associated activity which give any individual or association substantial advantages over their associates. He becomes suspicious of any kind of individual and social distinction with the nature and effects of which he is not completely familiar.
A democracy of equal rights may tend to encourage certain expressions of individual liberty; but they are few in number and limited in scope. It rejoices in the freedom of its citizens, provided this freedom receives certain ordinary expressions. It will follow a political leader, like Jefferson or Jackson, with a blind confidence of which a really free democracy would not be capable, because such leaders are, or claim to be in every respect, except their prominence, one of the “people.” Distinction of this kind does not separate a leader from the majority. It only ties them together more firmly. It is an acceptable assertion of individual liberty, because it is liberty converted by its exercise into a kind of equality. In the same way the American democracy most cordially admired for a long time men, who pursued more energetically and successfully than their fellows, ordinary business occupations, because they believed that such familiar expressions of individual liberty really tended towards social and industrial homogeneity. Herein they were mistaken; but the supposition was made in good faith, and it constitutes the basis of the Jeffersonian Democrat’s illusion in reference to his own interest in liberty. He dislikes or ignores liberty, only when it looks in the direction of moral and intellectual emancipation. In so far as his influence has prevailed, Americans have been encouraged to think those thoughts and to perform those acts which everybody else is thinking and performing.
The effect of a belief in the principle of “equal rights” on freedom is, however, most clearly shown by its attitude toward Democratic political organization and policy. A people jealous of their rights are not sufficiently afraid of special individual efficiency and distinction to take very many precautions against it. They greet it oftener with neglect than with positive coercion. Jeffersonian Democracy is, however, very much afraid of any examples of associated efficiency. Equality of rights is most in danger of being violated when the exercise of rights is associated with power, and any unusual amount of power is usually derived from the association of a number of individuals for a common purpose. The most dangerous example of such association is not, however, a huge corporation or a labor union; it is the state. The state cannot be bound hand and foot by the law, as can a corporation, because it necessarily possesses some powers of legislation; and the power to legislate inevitably escapes the limitation of the principle of equal rights. The power to legislate implies the power to discriminate; and the best way consequently for a good democracy of equal rights to avoid the danger of discrimination will be to organize the state so that its power for ill will be rigidly restricted. The possible preferential interference on the part of a strong and efficient government must be checked by making the government feeble and devoid of independence. The less independent and efficient the several departments of the government are permitted to become, the less likely that the government as a whole will use its power for anything but a really popular purpose.
In the foregoing type of political organization, which has been very much favored by the American democracy, the freedom of the official political leader is sacrificed for the benefit of the supposed freedom of that class of equalized individuals known as the “people,” but by the “people” Jefferson and his followers have never meant all the people or the people as a whole. They have meant a sort of apotheosized majority—the people in so far as they could be generalized and reduced to an average. The interests of this class were conceived as inimical to any discrimination which tended to select peculiarly efficient individuals or those who were peculiarly capable of social service. The system of equal rights, particularly in its economic and political application has worked for the benefit of such a class, but rather in its effect upon American intelligence and morals, than in its effect upon American political and economic development. The system, that is, has only partly served the purpose of its founder and his followers, and it has failed because it did not bring with it any machinery adequate even to its own insipid and barren purposes. Even the meager social interest which Jefferson concealed under cover of his demand for equal rights could not be promoted without some effective organ of social responsibility; and the Democrats of today are obliged, as we have seen, to invoke the action of the central government to destroy those economic discriminations which its former inaction had encouraged. But even so the traditional democracy still retains its dislike of centralized and socialized responsibility. It consents to use the machinery of the government only for a negative or destructive object. Such must always be the case as long as it remains true to its fundamental principle. That principle defines the social interest merely in the terms of an indiscriminate individualism—which is the one kind of individualism murderous to both the essential individual and the essential social interest.
The net result has been that wherever the attempt to discriminate in favor of the average or indiscriminate individual has succeeded, it has succeeded at the expense of individual liberty, efficiency, and distinction; but it has more often failed than succeeded. Whenever the exceptional individual has been given any genuine liberty, he has inevitably conquered. That is the whole meaning of the process of economic and social development traced in certain preceding chapters. The strong and capable men not only conquer, but they seek to perpetuate their conquests by occupying all the strategic points in the economic and political battle-field—whereby they obtain certain more or less permanent advantages over their fellow-democrats. Thus in so far as the equal rights are freely exercised, they are bound to result in inequalities; and these inequalities are bound to make for their own perpetuation, and so to provoke still further discrimination. Wherever the principle has been allowed to mean what it seems to mean, it has determined and encouraged its own violation. The marriage which it is supposed to consecrate between liberty and equality gives birth to unnatural children, whose nature it is to devour one or the other of their parents….
[R]eally sincere followers of Jefferson are obliged to admit the superior political wisdom of Hamilton’s principle of national responsibility, and once they have made this admission, they have implicitly abandoned their contention that the doctrine of equal rights is a sufficient principle of democratic political action. They have implicitly accepted the idea that the public interest is to be asserted, not merely by equalizing individual rights, but by controlling individuals in the exercise of those rights. The national public interest has to be affirmed by positive and aggressive fiction. The nation has to have a will and a policy as well as the individual; and this policy can no longer be confined to the merely negative task of keeping individual rights from becoming in any way privileged.
The arduous and responsible political task which a nation in its collective capacity must seek to perform is that of selecting among the various prevailing ways of exercising individual rights those which contribute to national perpetuity and integrity. Such selection implies some interference with the natural course of popular notion; and that interference is always costly and may be harmful either to the individual or the social interest must be frankly admitted. He would be a foolish Hamiltonian who would claim that a state, no matter how efficiently organized and ably managed, will not make serious and perhaps enduring mistakes; but he can answer that inaction and irresponsibility are more costly and dangerous than intelligent and responsible interference. The practice of non-interference is just as selective in its effects as the practice of state interference. It means merely that the nation is willing to accept the results of natural selection instead of preferring to substitute the results of artificial selection. In one way or another a nation is bound to recognize the results of selection. The Hamiltonian principle of national responsibility recognizes the inevitability of selection; and since it is inevitable, is not afraid to interfere on behalf of the selection of the really fittest. If a selective policy is pursued in good faith and with sufficient intelligence, the nation will at least be learning from its mistakes. It should find out gradually the kind and method of selection, which is most desirable, and how far selection by non-interference is to be preferred to active selection….
The situation which these laws are supposed to meet is always the same. A certain number of individuals enjoy, in the beginning, equal opportunities to perform certain acts; and in the competition resulting there from some of these individuals or associations obtain advantages over their competitors, or over their fellow-citizens whom they employ or serve. Sometimes these advantages and the practices whereby they are obtained are profitable to a larger number of people than they injure. Sometimes the reverse is true. In either event the state is usually asked to interfere by the class whose economic position has been compromised. It by no means follows that the state should acquiesce in this demand…. Any genuine measure of economic or political reform will, of course, give certain individuals better opportunities than those they have been recently enjoying, but it will reach this result only by depriving other individuals of advantages which they have earned.
Impartiality is the duty of the judge rather than the statesman, of the courts rather than the government. The state which proposes to draw a ring around the conflicting interests of its citizens and interfere only on behalf of a fair fight will be obliged to interfere constantly and will never accomplish its purpose. In economic warfare, the fighting can never be fair for long, and it is the business of the state to see that its own friends are victorious. It holds, if you please, itself a hand in the game. The several players are playing, not merely with one another, but with the political and social bank. The security and perpetuity of the state and of the individual in so far as he is a social animal, depend upon the victory of the national interest—as represented both in the assurance of the national profit and in the domination of the nation’s friends. It is in the position of the bank at Monte Carlo, which does not pretend to play fair, but which frankly promulgates rules advantageous to itself. Considering the percentage in its favor and the length of its purse, it cannot possibly lose. It is not really gambling; and it does not propose to take any unnecessary risks. Neither can a state, democratic or otherwise, which believes in its own purpose. While preserving at times an appearance of impartiality so that its citizens may enjoy for a while a sense of the reality of their private game, it must on the whole make the rules in its own interest. It must help those men to win who are most capable of using their winnings for the benefit of society….
The fundamental political and social problem of a democracy may be summarized in the following terms. A democracy, like every political and social group, is composed of individuals, and must be organized for the benefit of its constituent members. But the individual has no chance of effective personal power except by means of the secure exercise of certain personal rights. Such rights, then, must be secured and exercised; yet when they are exercised, their tendency is to divide the community into divergent classes. Even if enjoyed with some equality in the beginning, they do not continue to be equally enjoyed, but make towards discriminations advantageous to a minority. The state, as representing the common interest, is obliged to admit the inevitability of such classifications and divisions, and has itself no alternative but to exercise a decisive preference on behalf of one side or the other. A well-governed state will use its power to promote edifying and desirable discriminations. But if discriminations tend to divide the community, and the state itself cannot do more than select among the various possible cases of discrimination those which it has some reason to prefer, how is the solidarity of the community to be preserved? And above all, how is a democratic community, which necessarily includes everybody in its benefits and responsibilities, to be kept well united? Such a community must retain an ultimate bond of union which counteracts the divergent effect of the discriminations, yet which at the same time is not fundamentally hostile to individual liberties.
The clew to the best available solution of the problem is supplied by a consideration of the precise manner, in which the advantages derived from the efficient exercise of liberties become inimical to a wholesome social condition. The hostility depends, not upon the existence of such advantageous discriminations for a time, but upon their persistence for too long a time. When, either from natural or artificial causes, they are properly selected, they contribute at the time of their selection both to individual and to social efficiency. They have been earned, and it is both just and edifying that, in so far as they have been earned, they should be freely enjoyed. On the other hand, they should not, so far as possible, be allowed to outlast their own utility. They must continue to be earned. It is power and opportunity enjoyed without being earned which help to damage the individual—both the individuals who benefit and the individuals who consent—and which tend to loosen the ultimate social bond. A democracy, no less than a monarchy or an aristocracy, must recognize political, economic, and social discriminations, but it must also manage to withdraw its consent whenever these discriminations show any tendency to excessive endurance. The essential wholeness of the community depends absolutely on the ceaseless creation of a political, economic, and social aristocracy and their equally incessant replacement.
Both in its organization and in its policy a democratic state has consequently to seek two different but supplementary objects. It is the function of such a state to represent the whole community; and the whole community includes the individual as well as the mass, the many as well as the few. The individual is merged in the mass, unless he is enabled to exercise efficiently and independently his own private and special purposes. He must not only be permitted, he must be encouraged to earn distinction; and the best way in which he can be encouraged to earn distinction is to reward distinction both by abundant opportunity and cordial appreciation. Individual distinction, resulting from the efficient performance of special work, is not only the foundation of all genuine individuality, but is usually of the utmost social value. In so far as it is efficient, it has a tendency to be constructive. It both inserts some member into the social edifice which forms for the time being a desirable part of the whole structure, but it tends to establish a standard of achievement which may well form a permanent contribution to social amelioration. It is useful to the whole community, not because it is derived from popular sources or conforms to popular standards, but because it is formative and so helps to convert the community into a well-formed whole….
That certain existing American fortunes have in their making been of the utmost benefit to the whole economic organism is to my mind unquestionably the fact. Men like Mr. J. Pierpont Morgan, Mr. Andrew Carnegie, Mr. James J. Hill, and Mr. Edward Harriman have in the course of their business careers contributed enormously to American economic efficiency. They have been overpaid for their services, but that is irrelevant to the question immediately under consideration. It is sufficient that their economic power has been just as much earned by substantial service as was the political power of a man like Andrew Jackson; and if our country is to continue its prosperous economic career, it must retain an economic organization which will offer to men of this stamp the opportunity and the inducement to earn distinction. The rule which has already been applied to the case of political power applies, also, to economic power. Individuals should enjoy as much freedom from restraint, as much opportunity, and as much responsibility as is necessary for the efficient performance of their work. Opinions will differ as to the extent of this desirable independence and its associated responsibility. The American millionaire and his supporters claim, of course, that any diminution of opportunity and independence would be fatal. To dispute this inference, however, does not involve the abandonment of the rule itself. A democratic economic system, even more than a democratic political system, must delegate a large share of responsibility and power to the individual, but under conditions, if possible, which will really make for individual efficiency and distinction.
The grievance which a democrat may feel towards the existing economic system is that it makes only partially for genuine individual economic efficiency and distinction. The political power enjoyed by an individual American rarely endures long enough to survive its own utility. But economic power can in some measure at least be detached from its creator. Let it be admitted that the man who accumulates $50,000,000 in part earns it, but how about the man who inherits it? The inheritor of such a fortune, like the inheritor of a ducal title, has an opportunity thrust upon him. He succeeds to a colossal economic privilege which he has not earned and for which he may be wholly incompetent. He rarely inherits with the money the individual ability possessed by its maker, but he does inherit a “money power” wholly independent of his own qualifications or deserts. By virtue of that power alone he is in a position in some measure to exploit his fellow-countrymen. Even though a man of very inferior intellectual and moral caliber, he is able vastly to increase his fortune through the information and opportunity which that fortune bestows upon him, and without making any individual contribution to the economic organization of the country. His power brings with it no personal dignity or efficiency; and for the whole material and meaning of his life he becomes as much dependent upon his millions as a nobleman upon his title. The money which was a source of distinction to its creator becomes in the course of time a source of individual demoralization to its inheritor. His life is organized for the purpose of spending a larger income than any private individual can really need; and his intellectual point of view is bounded by his narrow experience and his class interests.
No doubt the institution of private property, necessitating, as it does, the transmission to one person of the possessions and earnings of another, always involves the inheritance of unearned power and opportunity. But the point is that in the case of very large fortunes the inherited power goes far beyond any legitimate individual needs, and in the course of time can hardly fail to corrupt its possessors. The creator of a large fortune may well be its master; but its inheritor will, except in the case of exceptionally able individuals, become its victim, and most assuredly the evil social effects are as bad as the evil individual effects. The political bond which a democracy seeks to create depends for its higher value upon an effective social bond. Gross inequalities in wealth, wholly divorced from economic efficiency on the part of the rich, as effectively loosen the social bond as do gross inequalities of political and social standing…. They breed class envy on one side, and class contempt on the other; and the community is either divided irremediably by differences of interest and outlook, or united, if at all, by snobbish servility.
If the integrity of a democracy is injured by the perpetuation of unearned economic distinctions, it is also injured by extreme poverty, whether deserved or not. A democracy which attempted to equalize wealth would incur the same disastrous fate as a democracy which attempted to equalize political power; but a democracy can no more be indifferent to the distribution of wealth than it can to the distribution of the suffrage. In a wholesome democracy every male adult should participate in the ultimate political responsibility, partly because of the political danger of refusing participation to the people, and partly because of the advantages to be derived from the political union of the whole people. So a wholesome democracy should seek to guarantee to every male adult a certain minimum of economic power and responsibility. No doubt it is much easier to confer the suffrage on the people than it is to make poverty a negligible social factor; but the difficulty of the task does not make it the less necessary. It stands to reason that in the long run the people who possess the political power will want a substantial share of the economic fruits. A prudent democracy should anticipate this demand. Not only does any considerable amount of grinding poverty constitute a grave social danger in a democratic state, but so, in general, does a widespread condition of partial economic privation. The individuals constituting a democracy lack the first essential of individual freedom when they cannot escape from a condition of economic dependence.
The American democracy has confidently believed in the fatal prosperity enjoyed by the people under the American system. In the confidence of that belief it has promised to Americans a substantial satisfaction of their economic needs; and it has made that promise an essential part of the American national idea. The promise has been measurably fulfilled hitherto, because the prodigious natural resources of a new continent were thrown open to anybody with the energy to appropriate them. But those natural resources have now in large measure passed into the possession of individuals, and American statesmen can no longer count upon them to satisfy the popular hunger for economic independence. An ever larger proportion of the total population of the country is taking to industrial occupations, and an industrial system brings with it much more definite social and economic classes, and a diminution of the earlier social homogeneity. The contemporary wage-earner is no longer satisfied with the economic results of being merely an American citizen. His union is usually of more obvious use to him than the state, and he is tending to make his allegiance to his union paramount to his allegiance to the state. This is only one of many illustrations that the traditional American system has broken down. The American state can regain the loyal adhesion of the economically less independent class only by positive service. What the wage-earner needs, and what it is to the interest of a democratic state he should obtain, is a constantly higher standard of living. The state can help him to conquer a higher standard of living without doing any necessary injury to his employers and with a positive benefit to general economic and social efficiency. If it is to earn the loyalty of the wage-earners, it must recognize the legitimacy of his demand, and make the satisfaction of it an essential part of its public policy.
The American state is dedicated to such a duty, not only by its democratic purpose, but by its national tradition. So far as the former is concerned, it is absurd and fatal to ask a popular majority to respect the rights of a minority, when those rights are interpreted so as seriously to hamper, if not to forbid, the majority from obtaining the essential condition of individual freedom and development—viz. the highest possible standard of living. But this absurdity becomes really critical and dangerous, in view of the fact that the American people, particularly those of alien birth and descent, have been explicitly promised economic freedom and prosperity. The promise was made on the strength of what was believed to be an inexhaustible store of natural opportunities; and it will have to be kept even when those natural resources are no longer to be had for the asking. It is entirely possible, of course, that the promise can never be kept—that its redemption will prove to be beyond the patience, the power, and the wisdom of the American people and their leaders; but if it is not kept, the American commonwealth will no longer continue to be a democracy….
The subordination of the machinery of democracy to its purpose and the comprehension within that purpose of the higher interests both of the individual and society, is not only exclusive of many partial and erroneous ideas, but demands both a reconstructive programme and an efficient organization. A government by the people, which seeks an organization and a policy beneficial to the individual and to society, is confronted by a task as responsible and difficult as you please; but it is a specific task which demands the adoption of certain specific and positive means. Moreover it is a task which the American democracy has never sought consciously to achieve. American democrats have always hoped for individual and social amelioration as the result of the operation of their democratic system; but if any such result was to follow, its achievement was to be a happy accident. The organization and policy of a democracy should leave the individual and society to seek their own amelioration. The democratic state should never discriminate in favor of anything or anybody. It should only discriminate against all sorts of privilege. Under the proposed definition, on the other hand, popular government is to make itself expressly and permanently responsible for the amelioration of the individual and society; and a necessary consequence of this responsibility is an adequate organization and a reconstructive policy.
The majority of good Americans will doubtless consider that the reconstructive policy, already indicated, is flagrantly socialistic both in its methods and its objects; and if any critic likes to fasten the stigma of socialism upon the foregoing conception of democracy, I am not concerned with dodging the odium of the word. The proposed definition of democracy is socialistic, if it is socialistic to consider democracy inseparable from a candid, patient, and courageous attempt to advance the social problem towards a satisfactory solution. It is also socialistic in case socialism cannot be divorced from the use, wherever necessary, of the political organization in all its forms to realize the proposed democratic purpose….
A democracy dedicated to individual and social betterment is necessarily individualist as well as socialist. It has little interest in the mere multiplication of average individuals, except in so far as such multiplication is necessary to economic and political efficiency; but it has the deepest interest in the development of a higher quality of individual self-expression. There are two indispensable economic conditions of qualitative individual self-expression. One is the preservation of the institution of private property in some form, and the other is the radical transformation of its existing nature and influence. A democracy certainly cannot fulfill its mission without the eventual assumption by the state of many functions now performed by individuals, and without becoming expressly responsible for an improved distribution of wealth; but if any attempt is made to accomplish these results by violent means, it will most assuredly prove to be a failure. An improvement in the distribution of wealth or in economic efficiency which cannot be accomplished by purchase on the part of the state or by a legitimate use of the power of taxation, must be left to the action of time, assisted, of course, by such arrangements as are immediately practical. But the amount of actual good to the individual and society which can be effected at any one time by an alteration in the distribution of wealth is extremely small; and the same statement is true of any proposed state action in the interest of the democratic purpose. Consequently, while responsible state action is an essential condition of any steady approach to the democratic consummation, such action will be wholly vain unless accompanied by a larger measure of spontaneous individual amelioration. In fact, one of the strongest arguments on behalf of a higher and larger conception of state responsibilities in a democracy is that the candid, courageous, patient, and intelligent attempt to redeem those responsibilities provides one of the highest types of individuality—viz. the public-spirited man with a personal opportunity and a task which should be enormously stimulating and edifying….
If a people, in becoming more of a nation, become for that very reason more of a democracy, the realization of the democratic purpose is not rendered any easier, but democracy is provided with a simplified, a consistent, and a practicable programme. An alliance is established thereby between the two dominant political and social forces in modern life. The suspicion with which aggressive advocates of the national principle have sometimes regarded democracy would be shown to have only a conditional justification; and the suspicion with which many ardent democrats have regarded aggressive nationalism would be similarly disarmed. A democrat, so far as the statement is true, could trust the fate of his cause in each particular state to the friends of national progress… In fact, the first duty of a good democrat would be that of rendering to his country loyal patriotic service. Democrats would abandon the task of making over the world to suit their own purposes, until they had come to a better understanding with their own countrymen. One’s democracy, that is, would begin at home and it would for the most part stay at home; and the cause of national well-being would derive invaluable assistance from the loyal coöperation of good democrats….
Americans have always been both patriotic and democratic, just as they have always been friendly both to liberty and equality, but in neither case have they brought the two ideas or aspirations into mutually helpful relations. As democrats they have often regarded nationalism with distrust, and have consequently deprived their patriotism of any sufficient substance and organization. As nationalists they have frequently regarded essential aspects of democracy with a wholly unnecessary and embarrassing suspicion. They have been after a fashion Hamiltonian, and Jeffersonian after more of a fashion; but they have never recovered from the initial disagreement between Hamilton and Jefferson. If there is any truth in the idea of a constructive relation between democracy and nationality this disagreement must be healed. They must accept both principles loyally and unreservedly; and by such acceptance their “noble national theory” will obtain a wholly unaccustomed energy and integrity. The alliance between the two principles will not leave either of them intact; but it will necessarily do more harm to the Jeffersonian group of political ideas than it will to the Hamiltonian. The latter’s nationalism can be adapted to democracy without an essential injury to itself, but the former’s democracy cannot be nationalized without being transformed…. It must cease to be a democracy of indiscriminate individualism; and become one of selected individuals who are obliged constantly to justify their selection; and its members must be united not by a sense of joint irresponsibility, but by a sense of joint responsibility for the success of their political and social ideal. They must become, that is, a democracy devoted to the welfare of the whole people by means of a conscious labor of individual and social improvement; and that is precisely the sort of democracy which demands for its realization the aid of the Hamiltonian nationalistic organization and principle.