Chapter I: Part 1

Outlook Editorials

At His Desk in the Outlook Office]

Outlook Editorials

Theodore Roosevelt

New York
The Outlook Company
1909

Copyright 1909 by
The Outlook Company
New York
All rights reserved

The first eleven editorials of
Theodore Roosevelt, published
in The Outlook from March
sixth to July seventeenth,
nineteen hundred and nine

Contents

PAGE

Why I Believe in the Kind of American
Journalism for Which The Outlook Stands 1

A Judicial Experience 11

A Scientific Expedition 23

Where We Cannot Work With Socialists 29

Where We Can Work With Socialists 51

Quack Cure-Alls for the Body Politic 65

The Japanese Question 71

Tolstoy 81

A Southerner’s View of the South 95

The Thraldom of Names 101

Give Me Neither Poverty Nor Riches 121

_By Way of Welcome_

_From The Outlook of March 6, 1909_

_It would be a singular affectation to introduce to the readers of The Outlook its new Associate Editor, Theodore Roosevelt. He is the most widely known representative of the present world movement towards industrial democracy. It is needless here to describe that movement, so fully has it been described by editorials in The Outlook, and by the public addresses and state papers of the retiring President of the United States. Unconsciously co-operating, we have pursued a common end, which in the future we shall pursue in conscious co-operation. Our object is to bring the industrial institutions of democracy into harmony with its political and educational institutions. Our resolve is that the money power in America, as its political and educational power, shall come from the people, be exercised for the people, and be controlled by the people. Our motto is, Special privilege for none, equality of opportunity for all. In the name of the editorial and publishing departments of The Outlook, I frankly acknowledge our gratification that Theodore Roosevelt has chosen this journal to be the medium for his published utterances on social, economic and political subjects, and in their name I welcome him as an Associate to its editorial staff._

_LYMAN ABBOTT._

Why I Believe in the Kind of American Journalism for Which
The Outlook Stands

I first came into close contact with The Outlook when Governor of New York, ten years ago, and I speedily grew to have a peculiar feeling of respect and regard for Dr. Abbott and his associates. We did not always agree, and as our convictions were strong our disagreements were sometimes positive; but experience taught me that, in the first place, Dr. Abbott and his associates always conscientiously strove to be fair, and that, in the second place, they not only desired to tell the truth, but made a serious endeavor to find out the facts. I found, moreover, that they combined to a peculiar degree a number of qualities, each of them good, but rarely found in combination.

Every owner, editor, or reporter of a conscientiously and ably conducted newspaper or periodical is an asset of real value to the whole community. It would be difficult to overestimate the amount of good which can be done by the men responsible for such a publication――responsible for its editorial columns, responsible for its news columns, responsible for its general policy. We have many newspapers and periodicals, big and little, of this kind. But we also have many that are emphatically not of this kind.

During the last few years it has become lamentably evident that certain daily newspapers, certain periodicals, are owned or controlled by men of vast wealth who have gained their wealth in evil fashion, who desire to stifle or twist the honest expression of public opinion, and who find an instrument fit for their purpose in the guided and purchased mendacity of those who edit and write for such papers and periodicals. This style of sordid evil does not even constitute a temptation to The Outlook; no influence of any kind could make the men who control The Outlook so much as consider the question of abandonment of duty; and they hold as their first duty inflexible adherence to the elementary virtues of entire truth, entire courage, entire honesty.

Moreover, they are as far removed as the poles from the apostles of that hideous yellow journalism which makes a cult of the mendacious, the sensational, and the inane, and which, throughout its wide but vapid field, does as much to vulgarize and degrade the popular taste, to weaken the popular character, and to dull the edge of the popular conscience, as any influence under which the country can suffer. These men sneer at the very idea of paying heed to the dictates of a sound morality; as one of their number has cynically put it, they are concerned merely with selling the public whatever the public will buy――a theory of conduct which would justify the existence of every keeper of an opium den, of every foul creature who ministers to the vices of mankind. Here, again, it is perhaps not especially to the credit of Dr. Abbott and his associates that they have avoided this pit; fortunately, they are so constituted that it is a simple impossibility for them to fall into it.

But they do deserve very great credit for avoiding another type of temptation which has much fascination for men of cultivation and of refined taste, and which is quite as fatal to their usefulness as indulgence in yellow journalism. A newspaper or periodical which avoids vulgar sensationalism, which takes and cultivates an interest in serious matters, and things literary, artistic, and scientific――which, in short, appeals to people of taste, intelligence, and cultivation――may nevertheless do them grave harm, and be within its own rather narrow limits an element of serious mischief; for it may habitually and consistently practice a malign and slanderous untruthfulness which, though more refined than, is at least as immoral as, the screaming sensationalism of any representative of the journalism which it affects to despise. A cultivated man of good intelligence who has acquired the knack of saying bitter things, but who lacks the robustness which will enable him to feel at ease among strong men of action, is apt, if his nature has in it anything of meanness or untruthfulness, to strive for a reputation in what is to him the easiest way. He can find no work which is easier――and less worth doing――than to sit in cloistered aloofness from the men who wage the real and important struggles of life and to endeavor, by an unceasing output of slander in regard to them, to bolster up his own uneasy desire to be considered superior to them. Now a paper edited by men of this stamp does not have much popular influence, and therefore is less detrimental to the people at large than yellow journalism; but it may, to the extent of its power, exert a very real influence for evil, by the way in which it teaches young men of good education, whose talents should be at their country’s service, that decent and upright public men are as properly subjects of foul attack as the most debased corruptionist; that efficiency and wickedness are interchangeable; and that the correct attitude to adopt, in facing the giant problems of our great and troubled time, is one of sneering and supercilious untruthfulness.

Dr. Abbott and his associates have avoided this pitfall also. With them cultivation and good taste have not implied weakness. Demand for righteousness in others has not led to abandonment of truth on their own part.

The Outlook has stood for righteousness, but it has never been self-righteous. It stands for the things of the spirit, and yet it remembers the needs of the body. It serves lofty ideals, it believes in a lofty idealism. But it knows that common sense is essential above all other qualities to the idealist; for an idealist without common sense, without the capacity to work in hard, practical fashion for actual results, is merely a boat that is all sails, and with neither ballast nor rudder. The Outlook’s belief in gentleness and tenderness, in the spirit of brotherly love, never blinds it to the necessity of cultivating those hardy, rugged, and vigorous qualities for the want of which in the individual as in the Nation, no gentleness, no cultivation, and, above all, no gift of money-making and no self-indulgence in the soft ease of living, can in any way atone.

The Outlook has shown a fine scorn of untruth in every form, of unfairness and injustice to any man or any cause. It is not given to humanity never to err; but The Outlook makes a resolute effort to find out what the facts actually are before passing judgment. With it earnestness and strength of conviction go hand in hand with a sincere desire to see and to state the other man’s point of view. It believes that things in this world can be made better, but it does not indorse quixotic movements which would merely leave things worse. It champions the rights of the many. It desires in every way to represent, to guide aright, and to uphold the interests of those whom Abraham Lincoln called the plain people. It feels a peculiar desire to do all that can be done for the poor and the oppressed, and to help upward those struggling to better themselves. But it has no sympathy with moral weakness or sentimentality. All that it can do it does and will do for the cause of labor; but it will in no shape or way condone violence or disorder. It stands for the rights of property, and therefore against the abuses of property. It believes in a wise individualism, and in encouragement of individual initiative; and therefore all the more it believes in using the collective force of the whole people to do what but for the use of that collective force must be left undone.

I am glad to be associated with Dr. Abbott and the group of men and women he has gathered around him, because they practice what they preach; and because they preach the things that are most necessary to the salvation of this people. It is their earnest belief that every man must earn enough to support himself and those dependent upon him; but that when once this has been accomplished, money immediately becomes secondary to many other things. In this matter The Outlook puts its principles into practice. It strives in proper ways to make money. If it did not make money it could not be run at all. But making money is not the prime reason for its existence. The first question asked when any matter of policy arises, so far as The Outlook is concerned, is whether or not a given course is right, and should be followed because it is in the real and lasting interest of the Nation. If this question is answered in the affirmative, then The Outlook follows the course indicated with all the courage, earnestness, and ability that are at its disposal.

A Judicial Experience

A year after leaving Harvard I ran for the New York Legislature and was elected. In the Legislature I was soon brought in contact with various advocates of what is known as labor legislation; and I eyed both them and their schemes with great distrust. When in Harvard I had studied what were then considered the orthodox political economists; and after leaving college the older men whom I met were for the most part lawyers or business men of wealth who quite sincerely took the ordinary wealthy business man’s view of labor matters. Moreover, in the Legislature, most of the men who professed a loud and ardent interest in the welfare of the laboring man were exceedingly unattractive persons, who, to put it mildly, did not impress one as being either sincere or honest. Many of the labor bills which were introduced were foolish, and were urged in a transparently demagogic spirit, and the labor leaders who came to Albany to argue for them eyed me with a suspicion which I cordially reciprocated. Most of them, I am now inclined to think, were by no means of the best type; and I, in my turn, because of my surroundings both in the classroom and in the social and business world, was alert to pick flaws in anything concerning a labor union, and possessed a self-satisfied narrowness in approaching all labor questions which must have been highly exasperating to my opponents.

My college training had biased me against all governmental schemes for the betterment of the social and industrial conditions of laborers, or for the control of corporations. The education which I afterwards received in these matters, and which completely changed my views, was gained partly from books, but more from actual experience in governmental work, and from a constantly widening and more intimate knowledge of the real life of different bodies of our people. My first step in this education began when, after leaving college, I joined, and endeavored to make myself count in, my local Republican association――instead of joining some parlor gathering of well-meaning dilettante reformers.

The labor unions had been demanding legislation to stop the manufacture of cigars in tenement-houses, and during my second term in Albany the Assembly appointed a committee to look into the conditions. My belief is that the committee was appointed with the hope that it would not recommend any change in the law, and that I was put on because, on account of my education and social surroundings, it was supposed that I would naturally take this view; and I certainly expected to take it. One of my colleagues was a then well-known sporting Tammany politician who afterwards abandoned politics and became a professional racing man. There were many points on which our theories of ethics were as far asunder as the poles; but I soon discovered that there were other matters, and some of these of fundamental importance, on which we thought alike, and our association ended in mutual respect and good will. Soon after the investigation started I told him that I was a good deal shocked at what I had seen, and was wavering in my preconceived opinions. He answered by saying that, as far as he personally was concerned, he was pledged in advance against recommending any change in the law, but that he had known that I was a free agent and had all along believed that when I looked into the matter for myself I would be a very ardent advocate of the change. He was quite right in his supposition. The investigation convinced me beyond shadow of doubt that to permit the manufacture of cigars in tenement-houses, which necessarily meant their manufacture not only by the men but by the women and children of the poverty-stricken immigrants who were engaged in the task, was an evil thing from every standpoint, social, industrial, and hygienic. I accordingly cordially supported the bill; which made a large number of my friends regard me as erratic and dangerous, or else as influenced by demagogic motives. The bill was badly drawn. No lawyer of any note had been consulted; there was no one to pay such a lawyer. When it passed both houses, the then Governor, Grover Cleveland, appointed a day for a hearing, and the labor unions asked me to appear. Appear we did, several good counsel being against us, while on our side there were, besides myself, merely five or six representatives of the cigar-makers’ union, all of them foreigners――battered-looking men, with whom the battle of life had evidently gone hard. As this was long before I had established any real relations with, or had any real understanding of, the unions, while they felt that I was a crank, influenced by incomprehensible motives, we worked on entirely independent lines, neither side feeling altogether comfortable in the relationship. However, the main argument――and indeed almost the only argument――for the bill was made by me. I answered various questions which the Governor put to me. He afterwards called me up and told me that, though he felt very doubtful, yet that, in view of the state of facts I had set forth, he would sign the bill.

The employers and tenement-house owners immediately contested the constitutionality of the act, and after the usual long delays the highest State court finally pronounced the measure invalid. The cigar-makers were poor, and the great majority of them were ignorant foreigners. They had no money and no special influence even in the world of labor. They could not employ counsel either to draw their bill well in the first place, or to present their case to the best advantage when it was before the courts. The great mass of respectable, well-to-do people were nervously sensitive to attacks on what they considered the rights of property, and regarded as an infringement on these rights any effort to correct the abuses of property. The judges, as was quite natural, shared the feelings of the classes from which they were drawn, and with which they associated. The decision went against the dwellers in the tenement-houses. Anything like an effective reformation of tenement-house conditions was thereby deferred for fifteen or twenty years, and during that time men, women, and children were guaranteed their “liberty” to fester in sodden misery.

The judges invoked a technical construction of the Constitution in order to declare invalid a law deliberately enacted by the legislative body; a law which I firmly believe it was entirely in the province of the Legislature to pass. Every consideration of public morals and public weal demanded that it should be declared valid. At the present day few courts in any State of the Union would make such a decision as was then made; yet the judges making it were learned in the law, and according to their own lights were upright and honorable men. But they were men without any sympathetic understanding or knowledge of the needs and conditions of life of the great mass of their fellow-countrymen. If those judges had understood “how the other half lived,” if they had possessed a working knowledge of tenement-houses and factories, of tenement-house dwellers and factory workers, and of the lives that were lived where the tenement-house and the factory were one and the same, I am absolutely certain that they would have rendered no such decision as was rendered. They knew the life of the well-to-do, both the business life and the home life. They knew nothing of the lives of those who were not well-to-do. It was this lack of knowledge and the attendant lack of sympathetic understanding that formed the real barrier between the judges and a wise judgment.

My reason for relating this anecdote is because from that day to this I have felt an ever-growing conviction of the need of having on the bench men who, in addition to being learned in the law and upright, shall possess a broad understanding of and sympathy with their countrymen as a whole, so that the questions of humanity and of social justice shall not be considered by them as wholly inferior to the defense of vested rights or the upholding of liberty of contract. A hair-splitting refinement in decisions may result in as much damage to the community as if the judge were actually corrupt. Freedom of contract should be permitted only so far as is compatible with the best interests of the community; and when vested rights become intrenched wrongs, they should be overturned. I do not for one moment believe that the mass of our judges are actuated by any but worthy motives. Nevertheless, I do believe that they often signally fail to protect the laboring man and the laboring man’s widow and children in their just rights, and that heartbreaking and pitiful injustice too often results therefrom; and this primarily because our judges lack either the opportunity or the power thoroughly to understand the working man’s and working woman’s position and vital needs.

There are many judges, from the Supreme Court of the Nation down to the district bench in each State, who do possess this sympathy and understanding, in addition to uprightness, trained ability, broad intelligence, and entire fearlessness in the face of wrong, whether committed by capitalist or by laboring men; such judges are the best and most useful of all our public servants; public opinion should uphold them as clearly as it condemns their short-sighted and narrow-minded brethren.

A Scientific Expedition

I am about to go to Africa as the head of the Smithsonian expedition. It is a scientific expedition. We shall collect birds and mammals for the National Museum at Washington, and nothing will be shot unless for food, or for preservation as a specimen, or unless, of course, the animal is of a noxious kind. There will be no wanton destruction whatever.

I very earnestly hope that no representative of any newspaper or magazine will try to accompany me or to interview me during any portion of my trip. Until I actually get to the wilderness my trip will be precisely like any other conventional trip on a steamboat or railway. It will afford nothing to write about, and will afford no excuse or warrant for any one sending to any newspaper a line in reference thereto. After I reach the wilderness of course no one outside of my own party will be with me, and if any one pretends to be with me or pretends to write as to what I do, his statements should be accepted as on their face not merely false but ludicrous. Any statement purporting to have been made by me, or attributed to me, which may be sent to newspapers, should be accepted as certainly false and as calling for no denial from me. So far as possible I shall avoid seeing my representative of the press, and shall not knowingly have any conversation on any subject whatever with any representative of the press beyond exchanging the ordinary civilities or courtesies. I am a private citizen, and I am entitled to enjoy the privacy that should be the private citizen’s right. My trip will have no public bearing of any kind or description. It is undertaken for the National Museum at Washington, and is simply a collecting trip for the Museum. It will be extremely distasteful to me and of no possible benefit to any human being to try to report or exploit the trip, or to send any one with me, or to have any one try to meet me or see me with a view to such reporting or exploitation. Let me repeat that while I am on steamer or railway there will be nothing whatever to report; that when I leave the railway for the wilderness no persons will have any knowledge which will enable them to report anything, and that any report is to be accepted as presumably false.

Where We Cannot Work With Socialists

It is always difficult to discuss a question when it proves impossible to define the terms in which that question is to be discussed. Therefore there is not much to be gained by a discussion of Socialism _versus_ Individualism in the abstract. Neither absolute Individualism nor absolute Socialism would be compatible with civilization at all; and among the arguments of the extremists of either side the only unanswerable ones are those which show the absurdity of the position of the other. Not so much as the first step towards real civilization can be taken until there arises some development of the right of private property; that is, until men pass out of the stage of savage socialism in which the violent and the thriftless forcibly constitute themselves co-heirs with the industrious and the intelligent in what the labor of the latter produces. But it is equally true that every step toward civilization is marked by a check on individualism. The ages that have passed have fettered the individualism which found expression in physical violence, and we are now endeavoring to put shackles on that kind of individualism which finds expression in craft and greed. There is growth in all such matters. The individualism of the Tweed Ring type would have seemed both commonplace and meritorious to the Merovingian Franks, where it was not entirely beyond their comprehension; and so in future ages, if the world progresses as we hope and believe it will progress, the standards of conduct which permit individuals to make money out of pestilential tenements or by the manipulation of stocks, or to refuse to share with their employees the dreadful burdens laid upon the latter by the inevitable physical risks in a given business, will seem as amazing to our descendants as we now find the standards of a society which regarded Clovis and his immediate successors as pre-eminently fit for leadership.

With those self-styled Socialists to whom “Socialism” is merely a vaguely conceived catchword, and who use it to express their discontent with existing wrongs and their purpose to correct them, there is not much need of discussion. So far as they make any proposals which are not foolish, and which tend towards betterment, we can act with them. But the real, logical, advanced Socialists, who teach their faith as both a creed and a party platform, may deceive to their ruin decent and well-meaning but short-sighted men; and there is need of plain speaking in order accurately to show the trend of their teaching.

The immorality and absurdity of the doctrines of Socialism as propounded by these advanced advocates are quite as great as those of the advocates, if such there be, of an unlimited individualism. As an academic matter there is more need of refutation of the creed of absolute Socialism than of the creed of absolute individualism; for it happens that at the present time a greater number of visionaries, both sinister and merely dreamy, believe in the former than in the latter. One difficulty in arguing with professed Socialists of the extreme, or indeed of the opportunist type, however, is that those of them who are sincere almost invariably suffer from great looseness of thought; for if they did not keep their faith nebulous, it would at once become abhorrent in the eyes of any upright and sensible man. The doctrinaire Socialists, the extremists, the men who represent the doctrine in its most advanced form, are, and must necessarily be, not only convinced opponents of private property, but also bitterly hostile to religion and morality; in short, they must be opposed to all those principles through which, and through which alone, even an imperfect civilization can be built up by slow advances through the ages.

Indeed, these thoroughgoing Socialists occupy, in relation to all morality, and especially to domestic morality, a position so revolting――and I choose my words carefully――that it is difficult even to discuss it in a reputable paper. In America the leaders even of this type have usually been cautious about stating frankly that they proposed to substitute free love for married and family life as we have it, although many of them do in a round-about way uphold this position. In places on the continent of Europe, however, they are more straightforward, their attitude being that of one of the extreme French Socialist writers, M. Gabriel Deville, who announces that the Socialists intend to do away with both prostitution and marriage, which he regards as equally wicked――his method of doing away with prostitution being to make unchastity universal. Professor Carl Pearson, a leading English Socialist, states their position exactly: “The sex relation of the future will not be regarded as a union for the birth of children, but as the closest form of friendship between man and woman. It will be accompanied by no child bearing or rearing, or by this in a much more limited number than at present. With the sex relationship, so long as it does not result in children, we hold that the State in the future will in no wise interfere, but when it does result in children, then the State will have a right to interfere.” He then goes on to point out that in order to save the woman from “economic dependence” upon the father of her children, the children will be raised at the expense of the State; the usual plan being to have huge buildings like foundling asylums.

Mr. Pearson is a scientific man who, in his own realm, is as worthy of serious heed as Mr. Flinders Petrie, whom I mention later, is in his realm; and the above quotation states in naked form just what logical scientific Socialism would really come to. Aside from its thoroughly repulsive quality, it ought not to be necessary to point out that the condition of affairs aimed at would in actual practice bring about the destruction of the race within, at most, a couple of generations; and such destruction is heartily to be desired for any race of such infamous character as to tolerate such a system. Moreover, the ultra-Socialists of our own country have shown by their attitude towards one of their leaders, Mr. Herron, that, so far as law and public sentiment will permit, they are now ready to try to realize the ideals set forth by Messrs. Deville and Pearson. As for Mr. Herron, I commend to those who desire to verify what I have said, the article in the Boston Congregationalist of June 15, 1901; and to those, by the way, who have not the time to hunt up all the original authorities, I would commend a book called “Socialism; the Nation of Fatherless Children,” a book dedicated to the American Federation of Labor. The chapters on Free Love, Homeless Children, and Two Socialist Leaders are especially worth reading by any one who is for the moment confused by the statements of certain Socialist leaders to the effect that advanced Socialism does not contemplate an attack upon marriage and the family.

These same Socialist leaders, with a curious effrontery, at times deny that the exponents of “scientific Socialism” assume a position as regards industry which in condensed form may be stated as, that each man is to do what work he can, or, in other words, chooses, and in return is to take out from the common fund whatever he needs; or, what amounts to the same thing, that each man shall have equal remuneration with every other man, no matter what work is done. If they will turn to a little book recently written in England called “The Case Against Socialism,” they will find by looking at, say, pages 229 and 300, or indeed almost at random through the book, quotations from recognized Socialist leaders taking exactly this position; indeed, it is the position generally taken――though it is often opposed or qualified, for Socialist leaders usually think confusedly, and often occupy inconsistent positions. Mrs. Besant, for instance, putting it pithily, says that we must come to the “equal remuneration of all workers;” and one of her colleagues, that “the whole of our creed is that industry shall be carried on, not for the profit of those engaged in it, whether masters or men, but for the benefit of the community.... It is not for the miners, bootmakers, or shop assistants as such that we Socialists claim the profits of industry, but for the citizen.” In our own country, in “Socialism Made Plain,” a book officially circulated by the Milwaukee division of the Socialist party, the statement is explicit: “Under the labor time-check medium of exchange proposed by Socialists, any laborer could exchange the wealth he produced in any given number of hours for the wealth produced by any other laborer in the same number of hours.” It is unnecessary to point out that the pleasing idea of these writers could be realized only if the State undertook the duty of taskmaster, for otherwise it is not conceivable that anybody whose work would be worth anything would work at all under such conditions. Under this type of Socialism, therefore, or communism, the government would have to be the most drastic possible despotism; a despotism so drastic that its realization would only be an ideal. Of course in practice such a system could not work at all; and incidentally the mere attempt to realize it would necessarily be accompanied by a corruption so gross that the blackest spot of corruption in any existing form of city government would seem bright by comparison.

In other words, on the social and domestic side doctrinaire Socialism would replace the family and home life by a glorified State free-lunch counter and State foundling asylum, deliberately enthroning self-indulgence as the ideal, with, on its darker side, the absolute abandonment of all morality as between man and woman; while in place of what Socialists are pleased to call “wage slavery” there would be created a system which would necessitate either the prompt dying out of the community through sheer starvation, or an iron despotism over all workers, compared to which any slave system of the past would seem beneficent, because less utterly hopeless.

“Advanced” Socialist leaders are fond of declaiming against patriotism, of announcing their movement as international, and of claiming to treat all men alike; but on this point, as on all others, their system would not stand for one moment the test of actual experiment. If the leaders of the Socialist party in America should to-day endeavor to force their followers to admit all negroes and Chinamen to a real equality, their party would promptly disband, and, rather than submit to such putting into effect of their avowed purpose, would, as a literal fact, follow any capitalistic organization as an alternative.

It is not accident that makes thoroughgoing and radical Socialists adopt the principles of free love as a necessary sequence to insisting that no man shall have the right to what he earns. When Socialism of this really advanced and logical type is tried as it was in France in 1792, and again under the Commune in 1871, it is inevitable that the movement, ushered in with every kind of high-sounding phrase, should rapidly spread so as to include, not merely the forcible acquisition of the property of others, but every conceivable form of monetary corruption, immorality, licentiousness, and murderous violence. In theory, distinctions can be drawn between this kind of Socialism and anarchy and nihilism; but in practice, as in 1871, the apostles of all three act together; and if the doctrines of any of them could be applied universally, all the troubles of society would indeed cease, because society itself would cease. The poor and the helpless, especially women and children, would be the first to die out, and the few survivors would go back to the condition of skin-clad savages, so that the whole painful and laborious work of social development would have to begin over again. Of course, long before such an event really happened the Socialistic régime would have been overturned, and in the reaction men would welcome any kind of one-man tyranny that was compatible with the existence of civilization.

So much for the academic side of unadulterated, or, as its advocates style it, “advanced scientific” Socialism. Its representatives in this country who have practically striven to act up to their extreme doctrines, and have achieved leadership in any one of the branches of the Socialist party, especially the parlor Socialists and the like, be they lay or clerical, deserve scant consideration at the hands of honest and clean-living men and women. What their movement leads to may be gathered from the fact that in the last Presidential election they nominated and voted for a man who earns his livelihood as the editor of a paper which not merely practices every form of malignant and brutal slander, but condones and encourages every form of brutal wrong-doing, so long as either the slander or the violence is supposed to be at the expense of a man who owns something, wholly without regard to whether that man is himself a scoundrel, or a wise, kind, and helpful member of the community. As for the so-called Christian Socialists who associate themselves with this movement, they either are or ought to be aware of the pornographic literature, the pornographic propaganda, which make up one side of the movement; a pornographic side which is entirely proper in a movement that in this country accepts as one of its heads a man whose domestic immorality has been so open and flagrant as to merit the epithet of shameless. That criminal nonsense should be listened to eagerly by some men bowed down by the cruel condition of much of modern toil is not strange; but that men who pretend to speak with culture of mind and authority to teach, men who are or have been preachers of the Gospel or professors in universities, should affiliate themselves with the preachers of criminal nonsense is a sign of either grave mental or moral shortcoming.

I wish it to be remembered that I speak from the standpoint of, and on behalf of, the wage-worker and the tiller of the soil. These are the two men whose welfare I have ever before me, and for their sakes I would do anything, except anything that is wrong; and it is because I believe that teaching them doctrine like that which I have stigmatized represents the most cruel wrong in the long run, both to wage-worker and to earth-tiller, that I reprobate and denounce such conduct.

We need have but scant patience with those who assert that modern conditions are all that they should be, or that they cannot be improved. The wildest or most vicious of Socialistic writers could preach no more foolish doctrine than that contained in such ardent defenses of uncontrolled capitalism and individualism as Mr. Flinders Petrie’s “Janus,” a book which is absurd, but which, because of this very fact, is not mischievous, for it can arouse no other emotion than the very earnest desire that this particular archæological shoemaker should stick to his early-Egyptian last. There are dreadful woes in modern life, dreadful suffering among some of those who toil, brutal wrong-doing among some of those who make colossal fortunes by exploiting the toilers. It is the duty of every honest and upright man, of every man who holds within his breast the capacity for righteous indignation, to recognize these wrongs, and to strive with all his might to bring about a better condition of things. But he will never bring about this better condition by misstating facts and advocating remedies which are not merely false, but fatal.

Take, for instance, the doctrine of the extreme Socialists, that all wealth is produced by manual workers, that the entire product of labor should be handed over every day to the laborer, that wealth is criminal in itself. Of course wealth is no more criminal than labor. Human society could not exist without both; and if all wealth were abolished this week, the majority of laborers would starve next week. As for the statement that all wealth is produced by manual workers, in order to appreciate its folly it is merely necessary for any man to look at what is happening right around him, in the next street, or the next village. Here in the city where The Outlook is edited, on Broadway between Ninth and Tenth Streets, is a huge dry goods store. The business was originally started, and the block of which I am speaking was built for the purpose, by an able New York merchant. It prospered. He and those who invested under him made a good deal of money. Their employees did well. Then he died, and certain other people took possession of it and tried to run the business. The manual labor was the same, the good-will was the same, the physical conditions were the same; but the guiding intelligence at the top had changed. The business was run at a loss. It would surely have had to shut down, and all the employees, clerks, laborers, everybody would have been turned adrift, to infinite suffering, if it had not again changed hands and another business man of capacity taken charge. The business was the same as before, the physical conditions were the same, the good-will the same, the manual labor the same, but the guiding intelligence had changed, and now everything once more prospered, and prospered as had never been the case before. With such an instance before our very eyes, with such proof of what every business proves, namely, the vast importance of the part played by the guiding intelligence in business, as in war, in invention, in art, in science, in every imaginable pursuit, it is really difficult to show patience when asked to discuss such a proposition as that all wealth is produced solely by the work of manual workers, and that the entire product should be handed over to them. Of course, if any such theory were really acted upon, there would soon be no product to be handed over to the manual laborers, and they would die of starvation. A great industry could no more be managed by a mass-meeting of manual laborers than a battle could be won in such fashion, than a painters’ union could paint a Rembrandt, or a typographical union write one of Shakespeare’s plays.

The fact is that this kind of Socialism represents an effort to enthrone privilege in its crudest form. Much of what we are fighting against in modern civilization is privilege. We fight against privilege when it takes the form of a franchise to a street railway company to enjoy the use of the streets of a great city without paying an adequate return; when it takes the form of a great business combination which grows rich by rebates which are denied to other shippers; when it takes the form of a stock-gambling operation which results in the watering of railway securities so that certain inside men get an enormous profit out of a swindle on the public. All these represent various forms of illegal, or, if not illegal, then anti-social privilege. But there can be no greater abuse, no greater example of corrupt and destructive privilege, than that advocated by those who say that each man should put into a common store what he can and take out what he needs. This is merely another way of saying that the thriftless and the vicious, who could or would put in but little, should be entitled to take out the earnings of the intelligent, the foresighted, and the industrious. Such a proposition is morally base. To choose to live by theft or by charity means in each case degradation, a rapid lowering of self-respect and self-reliance. The worst wrongs that capitalism can commit upon labor would sink into insignificance when compared with the hideous wrong done by those who would degrade labor by sapping the foundations of self-respect and self-reliance. The Roman mob, living on the bread given them by the State and clamoring for excitement and amusement to be purveyed by the State, represent for all time the very nadir to which a free and self-respecting population of workers can sink if they grow habitually to rely upon others, and especially upon the State, either to furnish them charity, or to permit them to plunder, as a means of livelihood.

In short, it is simply common sense to recognize that there is the widest inequality of service, and that therefore there must be an equally wide inequality of reward, if our society is to rest upon the basis of justice and wisdom. Service is the true test by which a man’s worth should be judged. We are against privilege in any form: privilege to the capitalist who exploits the poor man, and privilege to the shiftless or vicious poor man who would rob his thrifty brother of what he has earned. Certain exceedingly valuable forms of service are rendered wholly without capital. On the other hand, there are exceedingly valuable forms of service which can be rendered only by means of great accumulations of capital, and not to recognize this fact would be to deprive our whole people of one of the great agencies for their betterment. The test of a man’s worth to the community is the service he renders to it, and we cannot afford to make this test by material considerations alone. One of the main vices of the Socialism which was propounded by Proudhon, Lassalle, and Marx, and which is preached by their disciples and imitators, is that it is blind to everything except the merely material side of life. It is not only indifferent, but at bottom hostile, to the intellectual, the religious, the domestic and moral life; it is a form of communism with no moral foundation, but essentially based on the immediate annihilation of personal ownership of capital, and, in the near future, the annihilation of the family, and ultimately the annihilation of civilization.

Where We Can Work With Socialists

It is true that the doctrines of communistic Socialism, if consistently followed, mean the ultimate annihilation of civilization. Yet the converse is also true. Ruin faces us if we decline steadily to try to reshape our whole civilization in accordance with the law of service, and if we permit ourselves to be misled by any empirical or academic consideration into refusing to exert the common power of the community where only collective action can do what individualism has left undone, or can remedy the wrongs done by an unrestricted and ill-regulated individualism. There is any amount of evil in our social and industrial conditions of to-day, and unless we recognize this fact and try resolutely to do what we can to remedy the evil, we run great risk of seeing men in their misery turn to the false teachers whose doctrines would indeed lead them to greater misery, but who do at least recognize the fact that they are now miserable. At the present time there are scores of laws in the interest of labor――laws putting a stop to child labor, decreasing the hours of labor where they are excessive, putting a stop to unsanitary crowding and living, securing employers’ liability, doing away with unhealthy conditions in various trades, and the like――which should be passed by the National and the various State Legislatures; and those who wish to do effective work against Socialism would do well to turn their energies into securing the enactment of these laws.

Moreover, we should always remember that Socialism is both a wide and a loose term, and that the self-styled Socialists are of many and utterly different types. If we should study only the professed apostles of radical Socialism, of what these men themselves like to call “scientific Socialism,” or if we should study only what active leaders of Socialism in this country have usually done, or read only the papers in which they have usually expressed themselves, we would gain an utterly wrong impression of very many men who call themselves Socialists. There are many peculiarly high-minded men and women who like to speak of themselves as Socialists, whose attitude, conscious or unconscious, is really merely an indignant recognition of the evil of present conditions and an ardent wish to remedy it, and whose Socialism is really only an advanced form of liberalism. Many of these men and women in actual fact take a large part in the advancement of moral ideas, and in practice wholly repudiate the purely materialistic, and therefore sordid, doctrines of those Socialists whose creed really is in sharp antagonism to every principle of public and domestic morality, who war on private property with a bitterness but little greater than that with which they war against the institutions of the home and the family, and against every form of religion, Catholic or Protestant. The Socialists of this moral type may in practice be very good citizens indeed, with whom we can at many points co-operate. They are often joined temporarily with what are called the “opportunist Socialists”――those who may advocate an impossible and highly undesirable Utopia as a matter of abstract faith, but who in practice try to secure the adoption only of some given principle which will do away with some phase of existing wrong. With these two groups of Socialists it is often possible for all far-sighted men to join heartily in the effort to secure a given reform or do away with a given abuse. Probably, in practice, wherever and whenever Socialists of these two types are able to form themselves into a party, they will disappoint both their own expectations and the fears of others by acting very much like other parties, like other aggregations of men; and it will be safe to adopt whatever they advance that is wise, and to reject whatever they advance that is foolish, just as we have to do as regards countless other groups who on one issue or set of issues come together to strive for a change in the political or social conditions of the world we live in. The important thing is generally the next step. We ought not to take it unless we are sure that it is advisable; but we should not hesitate to take it when once we are sure; and we can safely join with others who also wish to take it, without bothering our heads overmuch as to any somewhat fantastic theories they may have concerning, say, the two hundredth step, which is not yet in sight.

There are many schemes proposed which their enemies, and a few of their friends, are pleased to call Socialistic, or which are indorsed and favored by men who call themselves Socialists, but which are entitled each to be considered on its merits with regard only to the practical advantage which each would confer. Every public man, every reformer, is bound to refuse to dismiss these schemes with the shallow statement that they are “Socialistic”; for such an attitude is one of mere mischievous dogmatism. There are communities in which our system of State education is still resisted and condemned as Socialism; and we have seen within the past two years in this country men who were themselves directors in National banks, which were supervised by the Government, object to such supervision of railways by the Government on the ground that it was “Socialistic.” An employers’ liability law is no more Socialistic than a fire department; the regulation of railway rates is by no means as Socialistic as the digging and enlarging of the Erie Canal at the expense of the State. A proper compensation law would merely distribute over the entire industry the shock of accident or disease, instead of limiting it to the unfortunate individual on whom, through no fault of his, it happened to fall. As communities become more thickly settled and their lives more complex, it grows ever more and more necessary for some of the work formerly performed by individuals, each for himself, to be performed by the community for the community as a whole. Isolated farms need no complicated system of sewerage; but this does not mean that public control of sewerage in a great city should be resisted on the ground that it tends toward Socialism. Let each proposition be treated on its own merits, soberly and cautiously, but without any of that rigidity of mind which fears all reform. If, for instance, the question arises as to the establishment of day nurseries for the children of mothers who work in factories, the obvious thing to do is to approach it with an open mind, listen to the arguments for and against, and, if necessary, try the experiment in actual practice. If it is alleged that small groups of farmers have prospered by doing much of their work in common, and by a kind of mutual insurance and supervision, why of course we should look into the matter with an open mind, and try to find out, not what we want the facts to be, but what the facts really are.

We cannot afford to subscribe to the doctrine, equally hard and foolish, that the welfare of the children in the tenement-house district is no concern of the community as a whole. If the child of the thronged city cannot live in decent surroundings, have teaching, have room to play, have good water and clean air, then not only will he suffer, but in the next generation the whole community will to a greater or less degree share his suffering.

In striving to better our industrial life we must ever keep in mind that, while we cannot afford to neglect its material side, we can even less afford to disregard its moral and intellectual side. Each of us is bound to remember that he is in very truth his brother’s keeper, and that his duty is, with judgment and common sense, to try to help the brother. To the base and greedy attitude of mind which adopts as its motto, “What is thine is mine,” we oppose the doctrine of service, the doctrine that insists that each of us, in no hysterical manner, but with common sense and good judgment, and without neglect of his or her own interests, shall yet act on the saying, “What is mine I will in good measure make thine also.”