The Soul of Democracy Part 4

XIII

THE WAR AND FEMINISM

Of all consequences of the War, perhaps none is more significant than its effect upon the position of women. Militarism and feminism are counter currents in the tide of history. All recrudescence of brute force carries the subjugation of women. In the degree to which professional militarism prevails in any society, women are forced into hard industrial activities, despised because fulfilled by women. On the other hand, a group of carefully protected women is held apart as a fine adornment of life. Both ways militarism accentuates the property idea in reference to women: the one type, useful, the other, adorning, property.

The one shows in marriage by purchase, the other in the dowry system.

It is hard to say which is more dishonoring to women. It would, perhaps, seem preferable and less offensive to be bought as useful, rather than accepted with a money payment, as an adorning but expensive possession, where, as with the automobile, "it is the upkeep that counts." Surely, however, either att.i.tude is degrading enough.

The accentuation, in the present War, of the notion of women as property, is evident in more brutal form in the horrors of rape, in the deliberate and organized use of women as breeders, with the same efficiency with which Germany breeds her swine.

Nevertheless, here, too, strong counter currents are at work. As this is a war of nations, not of armies, it is the whole people that, in each instance, has had to be mobilized and organized. In all the democracies women have voluntarily risen to this need, just as citizens have voluntarily become soldiers. Thus women, by the legion, are working in munition factories, on the farms, in productive plants of every kind, in public service and commerce organizations. The n.o.ble way in which women have accepted the double burden has created a wave of reverent admiration throughout the world. Thus where professional militarism tends to despise the industrial activities into which it forces women, war for defense and justice causes reverence for the same socially necessary activities and for the women who so courageously undertake them for the sake of all.

Moreover, the increased freedom of action for women will outlast its temporary cause. Once so admitted to new fields of industrial, business and professional activity, women can never be generally excluded from them again. Thus when the soldiers become citizens, many of the women will remain producers, working beside men under new conditions of equality.

The result, with the general stimulation of radical thinking that the War involves, will be a profound acceleration of the feminist movement throughout, at least, the democracies of the world. Already it is being recognized that all valid principles of democracy apply to women equally with men. Regenerated, if chaotic, Russia takes for granted the farthest reaches of feminism. The regime in England, that bitterly opposed suffrage for women, is now voluntarily granting it before the close of the War.

Thus the victory of the allied nations will mean the fruition of much of the feminism that is a phase of humanism. It will mean freeing women from outgrown custom and tradition, from unjust limitations in industrial, social and political life. It will mean men and women working together, on a plane of moral equality, with free initiative and voluntary co-operation, for the fruition of democracy. Just as that fruition will see the end of idle rich and poor, so there will be no more women slaves or parasites, none regarded or possessed as property, but only free human beings, each self-directed and self-controlled, and responsible for his or her own personality and conduct.

XIV

THE TRANSFORMATION OF DEMOCRACY

The nineteenth century was the period of rapid growth in adhesion to those ideals of democracy for which the War is being fought. It is not so well recognized that during the same hundred years democracy was so transformed as to be to-day a new thing under the sun.

Up to the time of the French and American revolutions democracy rested largely upon certain abstract ideas of human nature. Rousseau could argue that in primitive times men sat down together to form a state, each giving up a part of his natural right to a central authority, and thus justifying it. We now know that nothing of the kind ever happened, that society had undergone a long process of development before men began to think about it at all. We continue to repeat the splendid at all. I refer, of course, to the women of antiquity. Where respectable, these were the head of the household slaves, scarcely removed from the condition of the latter. The few women who did achieve freedom of thought and action, and became the companions of cultivated men--the Aspasias of antiquity--bought their freedom at a sad price.

So Rome is called a republic, and it is true that, during the first half of her long history, freedom gradually broadened down from the patrician cla.s.s to the plebeian mult.i.tude. When Rome reached out, however, to the mastery of the most impressive empire the world has seen, she never dreamed of extending that freedom to the conquered populations. If she did grant Roman citizens.h.i.+p to an occasional community, to enjoy the rights and exercise the privileges of that citizens.h.i.+p, it was necessary to journey to Rome. It was the city and the world: the city ruling the world as subject.

The same principle holds with the republics developing at the close of the middle age, in Italy, in the towns of the Hanseatic League and elsewhere. Always the freedom achieved was for a city, a group or a cla.s.s, never for all the people. Our dream, on the contrary, is to take all the men and women in the land, ultimately in the world, and help them, through the free and cooperative activity of each with all the rest, on toward life, liberty, happiness, intelligence--all the ends of life that are worth while. If we demand life for ourselves, we ask it only in harmony with the best life for all. We want no special privilege, no benefit apart, bought at the price of the best welfare of humanity. "We," unfortunately, does not yet mean all of us, but it does signify an increasing mult.i.tude, rallying to this that is the standard of to-morrow.

A third transformation, at least equally important with these, is in the invention, for it is no less, of representative government. Political thinkers, such as John Fiske, have tried to make us understand what this invention means: we do not yet realize it. The development of representative government is the cause, first of all, of the tremendous expansion of the area over which we apply democracy. Plato, in the _Laws_, limits the size of the ideal state--the one realizable in this world--to 5040 citizens. Why? Well, the exact number has a certain mystical significance, but the main reason is, Plato could not imagine a much larger body of citizens than 5000 meeting together in public a.s.sembly and fulfilling the functions of citizens.h.i.+p.

We have extended democracy over a hundred millions of population, dwelling on the larger part of a continent; and if one travels North, South, East, West, to-day, one is impressed that, in spite of una.s.similated elements, everywhere men and women are proud, first of all, of being American citizens, and only in subordinate ways devoted to the section or community to which they belong. This has been made possible by the invention and development of representative government.

That is not all: it is representative government that takes the sting out of all the older criticisms of democracy. Plato devotes one of the saddest portions of his _Republic_ to showing how in a brief time, democracy must inevitably fall and be replaced by tyranny. With the democracy Plato knew this was true. It was impossible for Athens to protect and make permanent her const.i.tution. She might pa.s.s a law declaring the penalty of death on any one proposing a change in the const.i.tution. It did no good. Let some demagogue arise, sure of the suffrage of a majority of the citizens: he could call them into public a.s.sembly, cause a repeal of the law, and make any change in the const.i.tution he desired. There was no way to prevent it.

It is the invention and development of representative government that has changed all that. We chafe under the slow-moving character of our democracy--over the time it takes to get laws enacted and the longer time to get them executed. We may well be patient: this slow-moving character of democracy is the other side of its greatest safe-guard. It is because we cannot immediately express in action the popular will and opinion, but must think two, three, many times, working through chosen and responsible representatives of the people, that our democracy is not subject to the perils and criticisms of those of antiquity.

The voice of the people in the day and hour, under the impulse of sudden caprice or pa.s.sion, is anything but the voice of G.o.d: it is much more apt to be the voice of all the powers of darkness. It is common thought, sifted through uncommon thought, that approaches as near the voice of G.o.d as we can hope to get in this world. It is not the surface whim of public opinion, it is its _greatest common denominator_ that approximates the truth.

It behooves us to remember this at a time when changes are coming with such swiftness. Our life has developed so rapidly that the old political forms proved inadequate to the solution of the new problems.

As a practical people, we therefore quickly adopted or invented new forms. Doubtless this is, in the main, right, but we should understand clearly what we are doing.

For instance, one of the great changes, recently inaugurated, is the election of national senators by popular vote. Our forefathers planned that the national upper house should represent a double sifting of popular opinion. We elected state legislatures; they, in turn, chose the national senators: thus these were twice removed from the popular will.

It proved easy to corrupt state legislatures; the national senate came to represent too much the moneyed interests; and so, through an amendment to the const.i.tution, we changed the process, and now elect our senators by direct vote of the people. This makes them more immediately representative of the popular will, and perhaps the change was wise; but we should recognize that we have removed one more safe-guard of democracy.

A story, told for a generation, and fixed upon various British statesmen, will ill.u.s.trate my meaning. The last repet.i.tion attributed it to John Burns. On one occasion, while he was a member of Parliament, it is said he was at a tea-party in the West End of London. The hostess, pouring his cup of tea, anxious to make talk and show her deep interest in politics, said, "Mr. Burns, what is the use of the house of Lords anyway?" The statesman, without replying, poured his tea from the cup into the saucer. The hostess, surprised at the breach of etiquette, waited, and then said, "but Mr. Burns, you didn't answer my question."

He pointed to the tea, cooling in the saucer: that was the function, to cool the tea of legislation. That was the function intended for our national senate. The trouble was, the tea of legislation often became so stone cold in the process that it was fit only for the political slop-pail, and that was not what we wanted. So we have changed it all, but one more safe-guard of democracy is gone.

So with other reforms, loudly acclaimed, as the initiative and referendum. With the new problems and complications of an extraordinarily developed life, it is doubtless wise that the people should be able to initiate legislation and should have the final word as to what legislation shall stand. On the other hand, if we are not to suffer under a ma.s.s of hasty and ill-considered legislation, if laws are to stand, they must always be formulated by a body of trained legislators, and not by the changing whim of popular opinion.

So with the recall, now so widely demanded in many sections of the country. In the old days, our candidates were most obsequious and profuse in promises to their const.i.tuents _before_ election; but once elected, only too often they turned their backs on their const.i.tuents, went merrily their own way, making deals and bargains, in the spirit that "to the victor belong the spoils." Therefore we justly demanded some control of them, after, as before, election: hence the recall.

Again the movement is right; but if the fundamentals of democracy are to be permanent, that body of men, concerned with the interpretation of the const.i.tution and the fundamental law of the land, must not be subject to the immediate whim of mob mind, and the power to recall those judges occupied with this task would be a graver danger than advantage. They will make mistakes, at times they will be ultra conservative and servants of special interests, but that is one of the incidental prices we have to pay for the permanence of free inst.i.tutions. The problem is to keep the basic principles of democracy unchanged, the forms on the surface as fluid and adjustable as possible.

It is these three transformations--the abandonment of the old abstract notions and the testing of democracy by its results, the expansion of its application over the entire population, and the invention and development of representative government--it is these three changes that make our democracy a new order of society, new in its problems, its menaces, its solutions.

XV

DEMOCRACY AND EDUCATION

All just government is a transient device to make ordered progress possible. In the kingdom of heaven there would be no government, for if all human beings saw the best, loved the best and willed the best, the function of government would be at an end. Obviously there is no hope or fear that we shall get into the kingdom of heaven soon, and the necessity for government will exist for an indefinitely long time.

Nevertheless, government is due to the imperfection of human nature and, as stated, its aim is ordered progress. Progress without order is anarchy; order without progress is stagnation and death.

It must frankly be admitted, moreover, that democracy is not the shortest road to good government nor to economic efficiency. That we recognize this as a people is proved by the drift of our opinion and of the changes in our lesser inst.i.tutions. Take, for instance, our city government. A few decades ago our cities were so notoriously misgoverned that they were the scandal of the world. Our boards of aldermen or councilmen, representing ward const.i.tuencies, with all sorts of local strings tied to them, were clumsy and unwieldy and easily subject to corruption.

So, about twenty years ago, all across the country went the cry, "Get a good mayor, and give him a free hand." That is the way our great industries are conducted: a wise captain of industry is secured and given full control. Being a practical people, and imagining ourselves to be much more practical than really we are, we said, let us conduct our city business in the same way. Why not? Plato showed long ago that you can get the best government in the shortest time by getting a good tyrant, and giving him a free hand.

There arc just two objections. The first is incidental: it is exceedingly difficult to keep your tyrant good. Arbitrary authority over one's fellows is about the most corrupting influence known to man.

No one is great and good enough to be entrusted with it. Responsible power sobers and educates, irresponsible power corrupts. Nevertheless we pay the price of this error and learn the lesson.

The other objection is more significant. It is the effect on the rank and file of the citizens.h.i.+p, for the meaning of democracy is not immediate results in government, but the education of the citizen, and that education can come only by fulfilling the functions of citizens.h.i.+p.

Thus it is better to be the free citizen of a democracy, with all the waste and temporary inefficiency democracy involves, than to be the inert slave of the most perfect paternal despotism ever devised by man.

Thus the movement away from democratic city government is gravely to be questioned, no matter what economic results it secures.

The same argument applies to more recent changes, as the commission form of city government. As in the previous case, reacting upon the scandalous situation, we said, "Let us choose the three to five best men in the community, and let them run the city's business for us." Nearly every time this change has been made, the result has been an immediate cleaning up of the city government; but why? Chiefly because "a new broom sweeps clean,"--not so much for the reason that it is new, as because you are interested in the instrument. You can get a dirty room remarkably clean with an old broom, if you will sweep hard enough. The cleaning up is due, not primarily to the instrument, but to the hand that wields it.

To speak less figuratively: the cleaning up of the city government with the inauguration of the commission system, came because the change was made by an awakening of the good people of the community. Good people have a habit, however, of going to sleep in an astoundingly short time; but _the gang never sleeps_. Now suppose, while the good people are dozing in semi-somnolence, a.s.sured that the new broom will sweep of itself, the gang gets together and elects the three to five worst gangsters in the city to be the commission? Is it not evident that the very added efficiency of the instrument means greater graft and corruption?

Equally the argument applies to the most recent device suggested--the city manager plan. As we have largely taken our schools out of politics, and have a non-partisan educational expert as superintendent, so it is suggested we should conduct our city business. Again, suppose the gang appoints the city manager: he will be an expert in graft, rather than in government.

The moment a people gets to trusting to a device it is headed for danger. There is just one safeguard of democracy, and that is _to keep the good people awake and at the task all the time_. Some instruments are better and some are worse, but the instrument never does the work, it is the hand and brain that wield it.

If there is one field where we could reasonably expect to find pure democracy, it is in our higher educational inst.i.tutions. In a college or university, where a group of young men and women, and a group of older men and women are gathered apart, out of the severer economic struggle, dedicated to ideal ends: there, surely, we could expect pure democracy in organization and relations.h.i.+p; yet the tendency has been steadily toward autocracy. One can count the fingers of both hands and not cover the list of college and university presidents who have taken office during the last fifteen years, only on condition that they have complete authority over the educational policy of the inst.i.tution, and often over its financial policy as well. The reason is obvious: we run a railroad efficiently by getting a good president and giving him arbitrary control; why not a university?

There are just the two objections cited above: even in a university, it is difficult to keep your tyrant good. This, again, is the minor objection. The real evil is in the effect upon the rank and file of those governed by the autocrat. There are men in university faculties to-day who say, privately, that if they could get any other opportunity, they would resign to-morrow, for they feel like clerks in a department store, with no opportunity to help determine the educational policy of the inst.i.tutions of which they are integral parts.

The German university, under all the autocracy and bureaucracy of the German state, is more democratic in its organization than our own. Its faculty is a self-governing body, electing to its own members.h.i.+p. The Rectors.h.i.+p is an honor conferred for the year on some faculty member for superior worth and scholars.h.i.+p. Each member of the faculty may thus feel the self-respect and dignity, resulting from the power and initiative he possesses as a free citizen of the inst.i.tution.

Let me suggest what would be the ideal democratic organization of a college or university. Why not apply the same division of functions of government that has proved so successful in the state? The board of Trustees is the natural judiciary; the President, the executive. The faculty is the legislative body, with the student body as a sort of lower house, cooperating in enacting the legislation for its own government. Where has such a plan been tried?