The Psychology of Revolution - Gustave le Bon (the beach read .txt) 📗

including that of the Revolution, have feared universal suffrage. At a first glance, indeed, the objections which suggests themselves are numerous. The idea that the multitude could usefully choose the men capable of governing, that individuals of indifferent morality, feeble knowledge, and narrow minds should possess, by the sole fact of number, a certain talent for judging the candidate proposed for its selection is surely a shocking one.

From a rational point of view the suffrage of numbers is to a certain extent justified if we think with Pascal.

“Plurality is the best way, because it is visible and has strength to make itself obeyed; it is, however, the advice of the less able.”

As universal suffrage cannot in our times be replaced by any other institution, we must accept it and try to adapt it. It is accordingly useless to protest against it or to repeat with the queen Marie Caroline, at the time of her struggle with Napoleon: “Nothing is more dreadful than to govern men in this enlightened century, when every cobbler reasons and criticises the Government.”

To tell the truth, the objections are not always as great as they appear. The laws of the psychology of crowds being admitted, it is very doubtful whether a limited suffrage would give a much better choice of men than that obtained by universal suffrage.

These same psychological laws also show us that so-called universal suffrage is in reality a pure fiction. The crowd, save in very rare cases, has no opinion but that of its leaders. Universal suffrage really represents the most limited of suffrages.

There justly resides its real danger. Universal suffrage is made dangerous by the fact that the leaders who are its masters are the creatures of little local committees analogous to the clubs of the Revolution. The leader who canvasses for a mandate is chosen by them.

Once nominated, he exercises an absolute local power, on condition of satisfying the interests of his committees. Before this necessity the general interest of the country disappears almost totally from the mind of the elected representative.

Naturally the committees, having need of docile servants, do not choose for this task individuals gifted with a lofty intelligence nor, above all, with a very high morality. They must have men without character, without social position, and always docile.

By reason of these necessities the servility of the deputy in respect of these little groups which patronise him, and without which he would be no one, is absolute. He will speak and vote just as his committee tells him. His political ideal may be expressed in a few words: it is to obey, that he may retain his post.

Sometimes, rarely indeed, and only when by name or position or wealth he has a great prestige, a superior character may impose himself upon the popular vote by overcoming the tyranny of the impudent minorities which constitute the local committees.

Democratic countries like France are only apparently governed by universal suffrage. For this reason is it that so many measures are passed which do not interest the people and which the people never demanded. Such were the purchase of the Western railways, the laws respecting congregations, &c. These absurd manifestations merely translated the demands of fanatical local committees, and were imposed upon deputies whom they had chosen.

We may judge of the influence of these committees when we see moderate deputies forced to patronise the anarchical destroyers of arsenals, to ally themselves with anti-militarists, and, in a word, to obey the most atrocious demands in order to ensure re-election. The will of the lowest elements of democracy has thus created among the elected representatives manners and a morality which we can but recognise are of the lowest. The politician is the man in public employment, and as Nietzsche says:—

“Where public employment begins there begins also the clamour of the great comedians and the buzzing of venomous flies… . The comedian always believes in that which makes him obtain his best effects, in that which impels the people to believe in him. To-morrow he will have a new faith, and the day after to-morrow yet another… . All that is great has its being far from public employment and glory.”

 

4. The Craving for Reforms.

 

The craze for reforms imposed suddenly by means of decrees is one of the most disastrous conceptions of the Jacobin spirit, one of the formidable legacies left by the Revolution. It is among the principal factors of all the incessant political upheavals of the last century in France.

One of the psychological causes of this intense thirst for reforms arises from the difficulty of determining the real causes of the evils complained of. The need of explanation creates fictitious causes of the simplest nature. Therefore the remedies also appear simple.

For forty years we have incessantly been passing reforms, each of which is a little revolution in itself. In spite of all these, or rather because of them, the French have evolved almost as little as any race in Europe.

The slowness of our actual evolution may be seen if we compare the principal elements of our social life—commerce, industry, &c.—with those of other nations. The progress of other nations—of the Germans especially—then appears enormous, while our own has been very slow.

Our administrative, industrial, and commercial organisation is considerably out of date, and is no longer equal to our new needs. Our industry is not prospering; our marine is declining. Even in our own colonies we cannot compete with foreign countries, despite the enormous pecuniary subventions accorded by the State. M. Cruppi, an ex-Minister of Commerce, has insisted on this melancholy decline in a recent book. Falling into the usual errors, he believed it easy to remedy this inferiority by new laws.

All politicians share the same opinion, which is why we progress so slowly. Each party is persuaded that by means of reforms all evils could be remedied. This conviction results in struggles such as have made France the most divided country in the world and the most subject to anarchy.

No one yet seems to understand that individuals and their methods, not regulations, make the value of a people. The efficacious reforms are not the revolutionary reforms but the trifling ameliorations of every day accumulated in course of time. The great social changes, like the great geological changes, are effected by the daily addition of minute causes. The economic history of Germany during the last forty years proves in a striking manner the truth of this law.

Many important events which seem to depend more or less on hazard—as battles, for example—are themselves subject to this law of the accumulation of small causes. No doubt the decisive struggle is sometimes terminated in a day or less, but many minute efforts, slowly accumulated, are essential to victory. We had a painful experience of this in 1870, and the Russians have learned it more recently. Barely half an hour did Admiral Togo need to annihilate the Russian fleet, at the battle of Tsushima, which finally decided the fate of Japan, but thousands of little factors, small and remote, determined that success. Causes not less numerous engendered the defeat of the Russians—a bureaucracy as complicated as ours, and as irresponsible; lamentable material, although paid for by its weight in gold; a system of graft at every degree of the social hierarchy, and general indifference to the interests of the country.

Unhappily the progress in little things which by their total make up the greatness of a nation is rarely apparent, produces no impression on the public, and cannot serve the interests of politicians at elections. These latter care nothing for such matters, and permit the accumulation, in the countries subject to their influence, of the little successive disorganisations which finally result in great downfalls.

 

5. Social Distinctions in Democracies and Democratic Ideas in Various Countries.

 

When men were divided into castes and differentiated chiefly by birth, social distinctions were generally accepted as the consequences of an unavoidable natural law.

As soon as the old social divisions were destroyed the distinctions of the classes appeared artificial, and for that reason ceased to be tolerated.

The necessity of equality being theoretical, we have seen among democratic peoples the rapid development of artificial inequalities, permitting their possessors to make for themselves a plainly visible supremacy. Never was the thirst for titles and decorations so general as to-day.

In really democratic countries, such as the United States, titles and decorations do not exert much influence, and fortune alone creates distinctions. It is only by exception that we see wealthy young American girls allying themselves to the old names of the European aristocracy. They are then instinctively employing the only means which will permit a young race to acquire a past that will establish its moral framework.

But in a general fashion the aristocracy that we see springing up in America is by no means founded on titles and decorations. Purely financial, it does not provoke much jealousy, because every one hopes one day to form part of it.

When, in his book on democracy in America, Toqueville spoke of the general aspiration towards equality he did not realise that the prophesied equality would end in the classification of men founded exclusively on the number of dollars possessed by them. No other exists in the United States, and it will doubtless one day be the same in Europe.

At present we cannot possibly regard France as a democratic country save on paper, and here we feel the necessity, already referred to, of examining the various ideas which in different countries are expressed by the word “democracy.”

Of truly democratic nations we can practically mention only England and the United States. There, democracy occurs in different forms, but the same principles are observed—notably, a perfect toleration of all opinions. Religious persecutions are unknown. Real superiority easily reveals itself in the various professions which any one can enter at any age if he possesses the necessary capacity. There is no barrier to individual effort.

In such countries men believe themselves equal because all have the idea that they are free to attain the same position. The workman knows he can become foreman, and then engineer. Forced to begin on the lower rungs of the ladder instead of high up the scale, as in France, the engineer does not regard himself as made of different stuff to the rest of mankind. It is the same in all professions. This is why the class hatred, so intense in Europe, is so little developed in England and America.

In France the democracy is practically nonexistent save in speeches. A system of competitions and examinations, which must be worked through in youth, firmly closes the door upon the liberal professions, and creates inimical and separate classes.

The Latin democracies are therefore purely theoretical. The absolutism of the State has replaced monarchical absolutism, but it is no less severe. The aristocracy of fortune has replaced that of birth, and its privileges are no less considerable.

Monarchies and democracies differ far more in form than in substance. It is only the variable mentality of men that varies their effects. All the discussions as to various systems of government are really of no interest, for these have no special virtue of themselves. Their value will always depend on that of the people governed. A people effects great and rapid progress when it discovers that it is the sum of the personal efforts of each individual and not the system of government that determines the rank of a nation in the world.