The New Society Part 8

It is not the form of government, it is the form of society, that determines the spirit of a land. There is no democratic form of society, for democracy can be in league with capitalism, with socialism, or even with the cla.s.s of clubs and castes. The unspoken fundamental conception which gives significance and stability both to the forms of a democratic const.i.tution and to those of an organic society is called Solidarity--that is to say, cohesion and the sense of community. Solidarity means that each man does not come first in his own eyes, but before G.o.d and State and himself each man must stand and be answerable for all, and all for each.

In this sense of solidarity the dominion of the majority over the minority is not an object to be striven for but an evil to be avoided; the true object of a solid democracy is the dominion of a people over itself, not by reckoning up the relative strength of its various interests, but by virtue of the spirit and of the will which it sets free. In this sense of solidarity no society can be based on hereditary monopolies either of capital or of cultivation; nor can it be delivered over to the terrorism of vocations and unions which, under the leaderships of shouters, claim the right whenever they please, to strangle indispensable industries; nor can it be based on demagogic flattery of excitable mobs. Every born man must from his cradle onwards have the same right to existence; he must be sheltered and fostered as he grows up, and be free to choose his lot. Every occupation must be open to him, except that he must not encroach on the sphere of another man's liberty. The standard of his activity is not to be fixed by birth or privilege or force or cunning or the glib tongue, but again, by spirit and by will.

To-day, while cultivation of the spirit is still a cla.s.s-monopoly, it cannot form any standard of creative capacity. And yet it has been demonstrated that so powerful is the pa.s.sion for culture in a spirit which is in any degree qualified for it, that even to-day it is capable, by self-education, of surmounting some of the artificial barriers. There was not, to my knowledge, any illiterate among the Prussian or German Ministers of the new era, and the one of them who excused his deficiencies of language with the cla.s.s-monopoly of education was in the wrong, for any man of normal capacity might in ten years' practice of popular oratory have learned the elements of syntax.

When access to the cultivation of the German spirit has become a common right of the whole people, Culture will become, if not the sign at least the presupposition of creative activity. The proof of capacity will then cease to be settled either between agitators and the ma.s.ses, or in the dimness of privileged chanceries, but in the productive compet.i.tion of men of high intellectual endowment.

Society will not be divided by cla.s.ses and castes, it will not be graded according to pedigree or possessions, it will not be ruled by separate interests; by ideas or by the ma.s.ses; it will be an ordered body--ordered by spirit, by will, by service and responsibility.

Any one who does not accept this self-created and self-renewing order, and who at the same time rejects the old, is simply working for the dominion of force and chance. A society can no more remain permanently without order than the staff of a factory or the crew of a ship. Only instead of an organic order we may have an accidental and arbitrary, an order of the personal type, springing from the dexterity shown in some favourable moment, maintaining itself by force, and seeking to perpetuate itself in some form of hereditary oligarchy.

An order of the priestly and hierarchical type is no longer thinkable to-day, nor can one of the peasant type come into question in a land of urban industry. Whoever wishes to see an organic self-determining and self-regenerating order of society, has therefore to choose between the military order, resting upon disciplined bodily capacity, or the mercantile and capitalist order which rests upon business-sense and egoistic alertness, or the demagogic order which rests upon the rhetorical domination of the ma.s.ses, and does not last long as it soon turns to violence and oligarchy, or finally the order of culture, resting upon spirit, character, and education.

This last is not merely the only suitable one for us and the only one which is worthy of our past; it will also in time become the general order of society prevailing over all the world. In the vision of this order we recognize the mission that Prussia neglected, though it lay within its grasp for a hundred years; what it neglected and the rock on which it foundered.

The greatness of Prussian policy since 1713 lay in its premonition and appreciation of the principle of mechanism even before it became common to all the world. Organization and improvement, the war machine and money, science, practicality and conscientiousness--all this is clearly mechanization seen from the political side.

The early application of these principles was a stroke of genius far in advance of the then condition of the world. Seen from this standpoint, all the rest of the continental world, not yet mechanized, and burdened with the relics of mediaevalism, Caesarism and clericalism, seemed torpid and lost in illusions: arbitrary, inaccurate and slovenly. With short interruptions this Prusso-central point of view was maintained until the middle of the World-War; and not quite unjustly, for Prussia remained in every respect ahead of other powers in the department of mechanization.

For a hundred years the Prussian principles had a monopoly of success; elsewhere they were scarcely understood and much less imitated. Then came Napoleon.

He took over the mechanistic principle and handled it as never a man had done before; he became the mechanizer of the world. At the same time he was something mightier than that: he was the heir of the French idea of spiritual and popular liberty.

Prussia fell, and would have fallen, even if its mechanism had not grown rusty. Its leaders learnt their lessons from France and England, they set on foot a liberation of the people by departmental authority and a liberation of the spirit by the people; they put new life into the mechanism, and they conquered with the help of England as we have lately seen France conquer with the help of America.

But here came a parting of the ways. It was possible to pursue either the way of mechanization or that of the liberation of the spirit.

Prussia did neither; it stood still. In the place of the liberation of the spirit came the reaction; in the place of mechanization came the bureaucracy. On the rest of the Continent, too, the movement for political mechanization was stifled, the force that stifled it being the uprising economic movement.

Bismarck was aware of the untried forces that lay in the system of political mechanization. The world, as we looked at it from our Prussian window, seemed as loose and slovenly as ever, and it was so.

Once again, with a mighty effort, the Prussian mechanism was revived and the movement of the bourgeoisie towards liberty and the life of the spirit was repressed. This was called "realism" in politics, and the estimate was a just one. There was no progress to be made with professional Liberalism; but with Krupp and Roon one organized victories. As in Frederick's time the slovenly Continent had to give way, Prussia mounted to the climax of her fortunes, and won Germany.

And again there was a parting of the ways; but this time there was no one to stand for civic and spiritual freedom. People believed they had all they wanted of it; democracy was discredited and broken, the professors were political realists, success followed the side of mechanization, which was rightly supposed to be linked with the dynasty, and mechanization in the economic sphere drew to its side the hope of gain.

Bismarck died in the midst of anxieties, but to the end he had no scruples. The two systems of mechanization were at their zenith, and the other countries looked, in political affairs, as slovenly as ever.

One was wearing itself out in parliamentary conflicts, another had no battle-cruisers, another was lacking in cannon, or in recruits, or in railways, or in finances; the trains never came in up to time, everywhere one found public opinion or the Press interfering in process of law or in the administration, everywhere there were scandals; in Prussian Germany alone was everything up to the mark.

Only one thing was overlooked. The mechanization of economics had become a common possession for everybody. Starting from this and with the methods and experiences attached to it, it was possible also for other countries, if necessary, to mechanize their politics or, as we say now, to militarize them. And this could be done with even more life and vigour than in Prussia, whose organization was there believed to be inimitable and where the principle of mechanism was, as it were, stored up in tins and in some places was obviously getting mouldy. In the matter of Freedom, however, the other peoples were ahead of us, and to the political isolation of Prussia spiritual isolation was now added.

In the encircling fog which prevailed on economic developments there was not a single statesman who recognized that Prussian principles had ceased to be a monopoly, or an advantage, not to mention a conception of genius. This lack of perception was the political cause of the war.

Instead of renewing ourselves inwardly through freedom and the spirit, and carrying on a defensive policy as quietly, discreetly, and inconspicuously as possible, we took to arming and hurrahing. Worse than any playing of false notes was the mistake we made in key and in tempo: D major, _Allegro_, _Marcia_, _Fortissimo_, with cymbals and trumpets!

To-day we have no longer a choice before us, only a decision. The period of mechanical Prussianization is over for us, the period of the mechanical policy of Force is over for all the world, although the heliographs of Versailles seem to reflect it high above the horizon.

It is not a capitalistic Peace of G.o.d as imagined by the international police which has now begun; it is the social epoch. In this epoch the people will live and will range themselves according to the strength of the ideas which they stand for.

It is not enough for us to become Germans instead of Prussians; not even if, as it were to be desired, we should succeed in rescuing from the collapse of Prussia her genuine virtues of practicality, order and duty. It is not enough to brew some soulless mixture out of the worn-out methods of the Western bourgeoisie and the unripe attempts of Eastern revolutionaries. It is not enough--no, it will lead us to destruction quicker than any one believes--to blunder along with the disgusting bickerings of interests and the complacent narrowness of officialism, talking one day of the rate of exchange, another of our debts, and the next of the food question, plugging one hole with the stopping of another and lying down at night with a sigh of relief: Well, something's got done; all will come right.

No, unthinking creatures that you are; nothing will come right until you drop your insincere chatter, your haggling, your agitating and compromising, and begin to think. Here is a people that has lost the basis of its existence, because, in its blind faith in authority, it staked that existence on prosperity and power; and both are gone. Do you want to stake _our_ existence, on ships, soldiers, mines, trade-connexions, which we no longer possess, or upon the soil, of which we have not enough, or upon our broken will to work? Are we to be the labour-serfs and the serf.a.ge stud-farm of the world? Only on Thoughts and Ideals can our existence be staked. Where is your thought? Where is the thought of Germany?

We can and must live only by becoming what we were designed to be, what we were about to be, what we failed to become: a people of the Spirit, the Spirit among the peoples of mankind. That is the thought of Germany.

This thought is shaping the New Society--the society of the spirit and the cultivation of the spirit, the only one which can hold its ground in the new epoch, and which fulfils it.

This is why we have been endowed with a character whose will is weak in external things and strong in inward responsibility; why depth and understanding, practicality and uprightness, many-sidedness and individuality, power of work and invention, imagination and aspiration have been bestowed upon us, in order that we may fulfil these things.

For what do these qualities, as a whole, betoken? Not the conqueror, not the statesman, not the worldling, and not the man of business; it is a narrow and trivial misuse of all faculty for us to pretend to represent these types among the nations. They betoken the labourers of the spirit; and far as we are from being a nation of thinkers and poets, it is nevertheless our right and our high calling to be a thinking nation among the nations.

But on what, you may ask with scorn, is this thinking nation to live?

With all its wisdom, will it not be reduced to beggary and starvation?

No--it will live. That people which amid a century of world-revolution is able to form for itself a stable, well-balanced, ordered and highly developed form of society will be one that works and produces. All around there will be quarrelling and conflict, there will be little work and little production. For the next decade the question will be, not where is the demand but where is the supply?

The countries are laid waste, as Germany was after the Thirty Years'

War; only we do not as yet recognize it, so long as the fever lasts we do not notice the decline.

Production, thought-out and penetrated with spirit, on the part of a highly developed society, and combined with labour-fellowship, is more than valuable production or cheap production; it is something exemplary and essential. And this applies not only to production itself but to the methods of production, to the technique, the schooling, the organization, the manner of thinking.

It is a petty thing to say that we were destroyed out of envy. Why did not envy destroy America and England? The world regarded us at once with admiration and with repulsion; with admiration for our systematic and laborious ways, with repulsion for our tradesman-like obtrusiveness, the brusque and dangerous character of our leadership and the ostentatious servility with which we endured it. If it had been possible anywhere outside of our naked, mercantile and national egoism to discover a German idea, it would have been respected.

The German idea of cultivation of the spirit will win something for us which we have not known for a century, and the scope of which we cannot yet measure; people will freely appreciate us, they will further us and follow us on our way. We have no idea what it means for a people to have these sympathetic forces at its side, as France had in its creation of forms, England and America in civilization and democracy, Russia in Slavonic orthodoxy and the neutral States in their internationalism.

There is no fear: we shall live, and more than live. For the first time for centuries we shall again be conscious of a mission, and around all our internal oppositions will be twined a bond which will be something more than a bond of interest.

The goal of the world-revolution upon which we have now entered means in its material aspect the melting of all strata of society into one.

In its transcendental aspect it means redemption: redemption of the lower strata to freedom and to the spirit. No one can redeem himself but every one can redeem another. Cla.s.s for cla.s.s, man for man: thus is a people redeemed. Yet in each case there must be readiness and in each there must be good-will.

FOOTNOTES:

[Footnote 34: 1918, when the revolution in Germany broke out at Kiel.]

THE END

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