[16] These dangers, which menace not one country alone, but modern civilization
itself, do but show that a higher civilization is struggling to be born — that
the needs and the aspirations of men have outgrown conditions and institutions
that before sufficed.
[17] A civilization which tends to concentrate wealth and power
in the hands of a fortunate few, and to make of others mere human machines,
must inevitably evolve anarchy and bring destruction. But a civilization
is possible in which the poorest could have all the comforts and conveniences
now enjoyed by the rich; in which prisons and almshouses would be needless,
and charitable societies unthought of. Such a civilization waits only for
the social intelligence that will adapt means to ends. Powers that might
give plenty to all are already in our hands. Though there is poverty and
want, there is, yet, seeming embarrassment from the very excess of wealth-producing
forces. "Give us but a market," say manufacturers, "and
we will supply goods without end!" "Give us but work!" cry
idle men.
[18] The evils that begin to appear spring from the fact that the application
of intelligence to social affairs has not kept pace with the application
of intelligence to individual needs and material ends. Natural science strides
forward, but political science lags. With all our progress in the
arts which produce wealth, we have made no progress in securing its equitable
distribution. Knowledge has vastly increased; industry and commerce
have been revolutionized; but whether free trade or protection is best for
a nation we are not yet agreed. We have brought machinery to a pitch of perfection
that, fifty years ago, could not have been imagined; but, in the presence
of political corruption, we seem as helpless as idiots. The East River bridge
is a crowning triumph of mechanical skill; but to get it built a leading
citizen of Brooklyn had to carry to New York sixty thousand dollars in a
carpet bag to bribe New York aldermen. The human soul that thought out the
great bridge is prisoned in a crazed and broken body that lies bedfast, and
could watch it grow only by peering through a telescope. Nevertheless, the
weight of the immense mass is estimated and adjusted for every inch. But
the skill of the engineer could not prevent condemned wire being smuggled
into the cable.
[19] The progress of civilization requires that more and more intelligence
be devoted to social affairs, and this not the intelligence of the few, but
that of the many. We cannot safely leave politics to politicians, or political
economy to college professors. The people themselves must think, because
the people alone can act.
[20] In a "journal of civilization" a professed teacher declares
the saving word for society to be that each shall mind his own business.
This is the gospel of selfishness, soothing as soft flutes to those who,
having fared well themselves, think everybody should be satisfied. But the
salvation of society, the hope for the free, full development of humanity,
is in the gospel of brotherhood — the gospel
of Christ. Social progress makes the well-being of
all more
and more
the business of
each; it binds
all closer and closer together in bonds from which
none can escape. He who observes the law and the proprieties,
and
cares for his
family, yet
takes
no interest in the general weal, and gives no thought
to those who are trodden under foot, save now and then
to
bestow aims,
is not
a true Christian.
Nor
is he a good citizen. The duty of the citizen is more
and harder than this.
[21] The intelligence required for the solving of social problems is not
a thing of the mere intellect. It must be animated with the religious sentiment
and warm with sympathy for human suffering. It must stretch out beyond self-interest,
whether it be the self-interest of the few or of the many. It must seek justice.
For at the bottom of every social problem we will find a social wrong. ...
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