A Preface to Politics Part 10

What I have called culture enters into political life as a very powerful condition. It is a way of creating ourselves. Make a blind struggle luminous, drag an unconscious impulse into the open day, see that men are aware of their necessities, and the future is in a measure controlled. The culture of to-day is for the future an historical condition. That is its political importance. The mental habits we are forming, our philosophies and magazines, theaters, debates, schools, pulpits and newspapers become part of an active past which as Bergson says "follows us at every instant; all that we have felt, thought, and willed from our earliest infancy is there, leaning over the present which is about to join it, pressing against the portals of consciousness that would fain leave it outside."

Socialists claim that because the McNamara brothers had no "cla.s.s-consciousness," because they were without a philosophy of society and an understanding of the labor movement their sense of wrong was bound to seek out dynamite. That is a profound truth backed by abundant evidence. If you turn, for example, to Spargo's Life of Karl Marx you see that all through his career Marx struggled with the mere insurrectionists. It was the men without the Marxian vision of growth and discipline who were forever trying to lead little marauding bands against the governments of Europe. The fact is worth pondering: the Marxian socialists, openly declaring that all authority is a temporary manifestation of social conditions, have waged what we must call a war of culture against the powers of the world. They have tried to arouse in workingmen the consciousness of an historical mission--the patience of that labor is one of the wonders of the age. But the McNamaras had a culture that could help them not at all. They were Catholics, Democrats and old-fas.h.i.+oned trade-unionists. Religion told them that authority was absolute and eternal, politics that Jefferson had said about all there was to say, economics insisted that the struggle between labor and capital was an everlasting see-saw. But life told them that society was brutal: an episode like the s.h.i.+rtwaist factory fire drove them to blasphemy and dynamite.

Those bombs at Los Angeles, a.s.sa.s.sination and terrorism, are compounded of courage, indignation and ignorance. Civilization has much to fear from the blind cla.s.s antagonisms it fosters; but the preaching of "cla.s.s consciousness," far from being a fomenter of violence, must be recognized as the civilizing influence of culture upon economic interests.

Thoughts and feelings count. We live in a revolutionary period and nothing is so important as to be aware of it. The measure of our self-consciousness will more or less determine whether we are to be the victims or the masters of change. Without philosophy we stumble along. The old routines and the old taboos are breaking up anyway, social forces are emerging which seek autonomy and struggle against slavery to non-human purposes. We seem to be moving towards some such statecraft as I have tried to suggest. But without knowledge of it that progress will be checkered and perhaps futile. The dynamics for a splendid human civilization are all about us. They need to be used. For that there must be a culture practiced in seeking the inwardness of impulses, competent to ward off the idols of its own thought, hospitable to novelty and sufficiently inventive to harness power.

Why this age should have come to be what it is, why at this particular time the whole drift of thought should be from authority to autonomy would be an interesting speculation. It is one of the ultimate questions of politics. It is like asking why Athens in the Fifth Century B. C. was singled out as the luminous point of the Western World. We do not know enough to cut under such mysteries. We can only begin to guess why there was a Renaissance, why in certain centuries man seems extraordinarily creative. Perhaps the Modern Period with its flexibility, sense of change, and desire for self-direction is a liberation due to the great surplus of wealth. Perhaps the ease of travel, the popularizing of knowledge, the break-down of frontiers have given us a new interest in human life by showing how temporary are all its instruments. Certainly placid or morose acceptance is undermined. If men remain slaves either to ideas or to other men, it will be because they do not know they are slaves. Their intention is to be free. Their desire is for a full and expressive life and they do not relish a lop-sided and lamed humanity. For the age is rich with varied and generous pa.s.sions.