Public Opinion - Walter Lippmann (ebook reader txt) 📗

an important document has to thank the enterprise of a Chicago newspaper, or the calculated indiscretion of a subordinate official. So bad is the contact of legislators with necessary facts that they are forced to rely either on private tips or on that legalized atrocity, the Congressional investigation, where Congressmen, starved of their legitimate food for thought, go on a wild and feverish man-hunt, and do not stop at cannibalism.

Except for the little that these investigations yield, the occasional communications from the executive departments, interested and disinterested data collected by private persons, such newspapers, periodicals, and books as Congressmen read, and a new and excellent practice of calling for help from expert bodies like the Interstate Commerce Commission, the Federal Trade Commission, and the Tariff Commission, the creation of Congressional opinion is incestuous. From this it follows either that legislation of a national character is prepared by a few informed insiders, and put through by partisan force; or that the legislation is broken up into a collection of local items, each of which is enacted for a local reason. Tariff schedules, navy yards, army posts, rivers and harbors, post offices and federal buildings, pensions and patronage: these are fed out to concave communities as tangible evidence of the benefits of national life.

Being concave, they can see the white marble building which rises out of federal funds to raise local realty values and employ local contractors more readily than they can judge the cumulative cost of the pork barrel. It is fair to say that in a large assembly of men, each of whom has practical knowledge only of his own district, laws dealing with translocal affairs are rejected or accepted by the mass of Congressmen without creative participation of any kind. They participate only in making those laws that can be treated as a bundle of local issues. For a legislature without effective means of information and analysis must oscillate between blind regularity, tempered by occasional insurgency, and logrolling. And it is the logrolling which makes the regularity palatable, because it is by logrolling that a Congressman proves to his more active constituents that he is watching their interests as they conceive them.

This is no fault of the individual Congressman’s, except when he is complacent about it. The cleverest and most industrious representative cannot hope to understand a fraction of the bills on which he votes.

The best he can do is to specialize on a few bills, and take somebody’s word about the rest. I have known Congressmen, when they were boning up on a subject, to study as they had not studied since they passed their final examinations, many large cups of black coffee, wet towels and all. They had to dig for information, sweat over arranging and verifying facts, which, in any consciously organized government, should have been easily available in a form suitable for decision. And even when they really knew a subject, their anxieties had only begun. For back home the editors, the board of trade, the central federated union, and the women’s clubs had spared themselves these labors, and were prepared to view the Congressman’s performance through local spectacles.

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What patronage did to attach political chieftains to the national government, the infinite variety of local subsidies and privileges do for self-centered communities. Patronage and pork amalgamate and stabilize thousands of special opinions, local discontents, private ambitions. There are but two other alternatives. One is government by terror and obedience, the other is government based on such a highly developed system of information, analysis, and self-consciousness that “the knowledge of national circumstances and reasons of state” is evident to all men. The autocratic system is in decay, the voluntary system is in its very earliest development; and so, in calculating the prospects of association among large groups of people, a League of Nations, industrial government, or a federal union of states, the degree to which the material for a common consciousness exists, determines how far cooperation will depend upon force, or upon the milder alternative to force, which is patronage and privilege. The secret of great state-builders, like Alexander Hamilton, is that they know how to calculate these principles.

CHAPTER XIX

THE OLD IMAGE IN A NEW FORM: GUILD SOCIALISM.

Whenever the quarrels of self-centered groups become unbearable, reformers in the past found themselves forced to choose between two great alternatives. They could take the path to Rome and impose a Roman peace upon the warring tribes. They could take the path to isolation, to autonomy and self-sufficiency. Almost always they chose that path which they had least recently travelled. If they had tried out the deadening monotony of empire, they cherished above all other things the simple freedom of their own community. But if they had seen this simple freedom squandered in parochial jealousies they longed for the spacious order of a great and powerful state.

Whichever choice they made, the essential difficulty was the same. If decisions were decentralized they soon floundered in a chaos of local opinions. If they were centralized, the policy of the state was based on the opinions of a small social set at the capital. In any case force was necessary to defend one local right against another, or to impose law and order on the localities, or to resist class government at the center, or to defend the whole society, centralized or decentralized, against the outer barbarian.

Modern democracy and the industrial system were both born in a time of reaction against kings, crown government, and a regime of detailed economic regulation. In the industrial sphere this reaction took the form of extreme devolution, known as laissez-faire individualism. Each economic decision was to be made by the man who had title to the property involved. Since almost everything was owned by somebody, there would be somebody to manage everything. This was plural sovereignty with a vengeance.

It was economic government by anybody’s economic philosophy, though it was supposed to be controlled by immutable laws of political economy that must in the end produce harmony. It produced many splendid things, but enough sordid and terrible ones to start counter-currents.

One of these was the trust, which established a kind of Roman peace within industry, and a Roman predatory imperialism outside. People turned to the legislature for relief. They invoked representative government, founded on the image of the township farmer, to regulate the semi-sovereign corporations. The working class turned to labor organization. There followed a period of increasing centralization and a sort of race of armaments. The trusts interlocked, the craft unions federated and combined into a labor movement, the political system grew stronger at Washington and weaker in the states, as the reformers tried to match its strength against big business.

In this period practically all the schools of socialist thought from the Marxian left to the New Nationalists around Theodore Roosevelt, looked upon centralization as the first stage of an evolution which would end in the absorption of all the semi-sovereign powers of business by the political state. The evolution never took place, except for a few months during the war. That was enough, and there was a turn of the wheel against the omnivorous state in favor of several new forms of pluralism. But this time society was to swing back not to the atomic individualism of Adam Smith’s economic man and Thomas Jefferson’s farmer, but to a sort of molecular individualism of voluntary groups.

One of the interesting things about all these oscillations of theory is that each in turn promises a world in which no one will have to follow Machiavelli in order to survive. They are all established by some form of coercion, they all exercise coercion in order to maintain themselves, and they are all discarded as a result of coercion. Yet they do not accept coercion, either physical power or special position, patronage, or privilege, as part of their ideal. The individualist said that self-enlightened self-interest would bring internal and external peace. The socialist is sure that the motives to aggression will disappear. The new pluralist hopes they will. [Footnote: See G. D. H. Cole, Social Theory, p. 142.]

Coercion is the surd in almost all social theory, except the Machiavellian. The temptation to ignore it, because it is absurd, inexpressible, and unmanageable, becomes overwhelming in any man who is trying to rationalize human life.

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The lengths to which a clever man will sometimes go in order to escape a full recognition of the role of force is shown by Mr. G. D. H.

Cole’s book on Guild Socialism. The present state, he says, “is primarily an instrument of coercion;” [Footnote: Cole, Guild Socialism, p. 107.] in a guild socialist society there will be no sovereign power, though there will be a coordinating body. He calls this body the Commune.

He then begins to enumerate the powers of the Commune, which, we recall, is to be primarily not an instrument of coercion. [Footnote: Op. cit. Ch. VIII.] It settles price disputes. Sometimes it fixes prices, allocates the surplus or distributes the loss. It allocates natural resources, and controls the issue of credit. It also “allocates communal labor-power.” It ratifies the budgets of the guilds and the civil services. It levies taxes. “All questions of income” fall within its jurisdiction. It “allocates” income to the non-productive members of the community. It is the final arbiter in all questions of policy and jurisdiction between the guilds. It passes constitutional laws fixing the functions of the functional bodies. It appoints the judges. It confers coercive powers upon the guilds, and ratifies their by-laws wherever these involve coercion. It declares war and makes peace. It controls the armed forces. It is the supreme representative of the nation abroad. It settles boundary questions within the national state. It calls into existence new functional bodies, or distributes new functions to old ones. It runs the police.

It makes whatever laws are necessary to regulate personal conduct and personal property.

These powers are exercised not by one commune, but by a federal structure of local and provincial communes with a National commune at the top. Mr. Cole is, of course, welcome to insist that this is not a sovereign state, but if there is a coercive power now enjoyed by any modern government for which he has forgotten to make room, I cannot think of it.

He tells us, however, that Guild society will be non-coercive: “we want to build a new society which will be conceived in the spirit, not of coercion, but of free service.” [Footnote: Op. cit., p.

141.] Everyone who shares that hope, as most men and women do, will therefore look closely to see what there is in the Guild Socialist plan which promises to reduce coercion to its lowest limits, even though the Guildsmen of to-day have already reserved for their communes the widest kind of coercive power. It is acknowledged at once that the new society cannot be brought into existence by universal consent. Mr. Cole is too honest to shirk the element of force required to make the transition. [Footnote: Cf. op. cit., Ch. X. ] And while obviously he cannot predict how much civil war there might be, he is quite clear that there would have to be a period of direct action by the trade unions.

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But leaving aside the problems of transition, and any consideration of what the effect is on their future action, when men have hacked their way through to the promised land, let us imagine the Guild Society in being. What keeps it running as a non-coercive society?

Mr. Cole has two answers to this question. One is the orthodox Marxian answer that the abolition of capitalist property will remove the motive to aggression. Yet he does not really believe that, because if he did, he would care as little as does the average Marxian how the working class is to run the