A Preface to Politics
Chapter 2: The Taboo
Our government has certainly not measured up to expectations. Even chronic admirers of the "balance" and "symmetry" of the Constitution admit either by word or deed that it did not foresee the whole history of the American people. Poor bewildered statesmen, unused to any notion of change, have seen the national life grow to a monstrous confusion and sprout monstrous evils by the way. Men and women clamored for remedies, vowed, shouted and insisted that their "official servants" do something—something statesmanlike—to abate so much evident wrong. But their representatives had very little more than a frock coat and a slogan as equipment for the task. Trained to interpret a constitution instead of life, these statesmen faced with historic helplessness the vociferations of ministers, muckrakers, labor leaders, women's clubs, granges and reformers' leagues. Out of a tumul-
(35)-tuous medley appeared the common theme of public opinion—that the leaders should lead, that the governors should govern.
The trusts had appeared, labor was restless, vice seemed to be corrupting the vitality of the nation. Statesmen had to do something. Their training was legal and therefore utterly inadequate, but it was all they had. They became panicky and reverted to an ancient superstition. They forbade the existence of evil by law. They made it anathema. They pronounced it damnable. They threatened to club it. They issued a legislative curse, and called upon the district attorney to do the rest. They started out to abolish human instincts, check economic tendencies and repress social changes by laws prohibiting them. They turned to this sanctified ignorance which is rampant in almost any nursery, which presides at family councils, flourishes among "reformers"; which from time immemorial has haunted legislatures and courts. Under the spell of it men try to stop drunkenness by closing the saloons; when poolrooms shock them they call a policeman; if Haywood becomes annoying, they procure an injunction. They meet the evils of dance halls by barricading them; they go forth to battle against vice by raiding brothels and fining prostitutes.
(36) For trusts there is a Sherman Act. In spite of all experience they cling desperately to these superstitions.
It is the method of the taboo, as naïve as barbarism, as ancient as human failure.
There is a law against suicide. It is illegal for a man to kill himself. What it means in practice, of course, is that there is punishment waiting for a man who doesn't succeed in killing himself. We say to the man who is tired of life that if he bungles we propose to make this world still less attractive by clapping him into jail. I know an economist who has a scheme for keeping down the population by refusing very poor people a marriage license. He used to teach Sunday school and deplore promiscuity. In the annual report of the president of a distilling company I once saw the statement that business had increased in the "dry" states. In a prohibition town where I lived you could drink all you wanted by belonging to a "club" or winking at the druggist. And in another city where Sunday closing was strictly enforced, a minister told me with painful surprise that the Monday police blotter showed less drunks and more wife-beaters.
We pass a law against race-track gambling and add to the profits from faro. We raid the
(37) faro joints, and drive gambling into the home, where poker and bridge whist are taught to children who follow their parents' example. We deprive anarchists of free speech by the heavy hand of a police magistrate, and furnish them with a practical instead of a theoretical argument against government. We answer strikes with bayonets, and make treason one of the rights of man.
Everybody knows that when you close the dance halls you fill the parks. Men who in their youth took part in "crusades" against the Tenderloin now admit in a crestfallen way that they succeeded merely in sprinkling the Tenderloin through the whole city. Over twenty years ago we formulated a sweeping taboo against trusts. Those same twenty years mark the centralization of industry.
The routineer in a panic turns to the taboo. Whatever does not fit into his rigid little scheme of things must have its head chopped off. Now human nature and the changing social forces it generates are the very material which fit least well into most little schemes of things. A man cannot sleep in his cradle: whatever is useful must in the nature of life become useless. We employ our instruments and abandon them. But nothing
(38) so simply true as that prevails in politics. When a government routine conflicts with the nation's purposes—the statesman actually makes a virtue of his loyalty to the routine. His practice is to ignore human character and pay no attention to social forces. The shallow presumption is that undomesticated impulses can be obliterated; that world-wide economic inventions can be stamped out by jailing millionaires—and acting in the spirit of Mr. Chesterton's man Fipps "who went mad and ran about the country with an axe, hacking branches off the trees whenever there were not the same number on both sides." The routineer is, of course, the first to decry every radical proposal as "against human nature." But the stand-pat mind has forfeited all right to speak for human nature. It has devoted the centuries to torturing men's instincts, stamping on them, passing laws against them, lifting its eyebrows at the thought of them—doing everything but trying to understand them. The same people who with daily insistence say that innovators ignore facts are in the absurd predicament of trying to still human wants with petty taboos. Social systems like ours, which do not even feed and house men and women, which deny pleasure, cramp play, ban adventure, propose celibacy and grind out
(39) monotony, are a clear confession of sterility in statesmanship. And politics, however pretentiously rhetorical about ideals, is irrelevant if the only method it knows is to ostracize the desires it cannot manage.
Suppose that statesmen transferred their reverence from the precedents and mistakes of their ancestors to the human material which they have set out to govern. Suppose they looked mankind in the face and asked themselves what was the result of answering evil with a prohibition. Such an exercise would, I fear, involve a considerable strain on what reformers call their moral sensibilities. For human nature is a rather shocking affair if you come to it with ordinary romantic optimism. Certainly the human nature that figures in most political thinking is a wraith that never was—not even in the souls of politicians. "Idealism" creates an abstraction and then shudders at a reality which does not answer to it. Now statesmen who have set out to deal with actual life must deal with actual people. They cannot afford an inclusive pessimism about mankind. Let them have the consistency and good sense to cease bothering about men if men's desires seem intrinsically evil. Moral judgment about the ultimate quality of character is dangerous to a poli-
(40) -tician. He is too constantly tempted to call a policeman when he disapproves.
We must study our failures. Gambling and drink, for example, produce much misery. But what reformers have to learn is that men don't gamble just for the sake of violating the law. They do so because something within them is satisfied by betting or drinking. To erect a ban doesn't stop the want. It merely prevents its satisfaction. And since this desire for stimulants or taking a chance at a prize is older and far more deeply rooted in the nature of men than love of the Prohibition Party or reverence for laws made at Albany, people will contrive to drink and gamble in spite of the acts of a legislature.
A man may take liquor for a variety of reasons: he may be thirsty; or depressed; or unusually happy; he may want the companionship of a saloon, or he may hope to forget a scolding wife. Perhaps he needs a "bracer" in a weary hunt for a job. Perhaps he has a terrible craving for alcohol. He does not take a drink so that he may become an habitual drunkard, or be locked up in jail, or get into a brawl, or lose his job, or go insane. These are what he might call the unfortunate by-products of his desire. If once he could find something which would do for
(41) him what liquor does, without hurting him as liquor does, there would be no problem of drink. Bernard Shaw says he has found that substitute in going to church when there's no service. Goethe wrote "The Sorrows of Werther" in order to get rid of his own. Many an unhappy lover has found peace by expressing his misery in sonnet form. The problem is to find something for the common man who is not interested in contemporary churches and who can't write sonnets.
When the socialists in Milwaukee began to experiment with municipal dances they were greeted with indignant protests from the "anti-vice" element and with amused contempt by the newspaper paragraphers. The dances were discontinued, and so the belief in their failure is complete. I think, though, that Mayor Seidel's defense would by itself make this experiment memorable. He admitted freely the worst that can be said against the ordinary dance hall. So far he was with the petty reformers. Then he pointed out with considerable vehemence that dance halls were an urgent social necessity. At that point he had transcended the mind of the petty reformer completely. "We propose," said Seidel, "to go into competition with the devil."
Nothing deeper has come from an American mayor in a long, long time. It is the point that Jane Addams makes in the opening pages of that wisely sweet book, "The Spirit of Youth and the City Streets." She calls attention to the fact that the modern state has failed to provide for pleasure. "This stupid experiment," she writes, "of organizing work and failing to organize play has, of course, brought about a fine revenge. The love of pleasure will not be denied, and when it has turned into all sorts of malignant and vicious appetites, then we, the middle-aged, grow quite distracted and resort to all sorts of restrictive measures."
For human nature seems to have wants that must be filled. If nobody else supplies them, the devil will. The demand for pleasure, adventure, romance has been left to the devil's catering for so long a time that most people think he inspires the demand. He doesn't. Our neglect is the devil's opportunity. What we should use, we let him abuse, and the corruption of the best things, as Hume remarked, produces the worst. Pleasure in our cities has become tied to lobster palaces, adventure to exalted murderers, romance to silly, mooning novels. Like the flower girl in Galsworthy's play, we have made a very consid-
(43) -erable confusion of the life of joy and the joy of life. The first impulse is to abolish all lobster palaces, melodramas, yellow newspapers, and sentimentally erotic novels. Why not abolish all the devil's works? the reformer wonders. The answer is in history. It can't be done that way. It is impossible to abolish either with a law or an axe the desires of men. It is dangerous, explosively dangerous, to thwart them for any length of time. The Puritans tried to choke the craving for pleasure in early New England. They had no theaters, no dances, no festivals. They burned witches instead.
We rail a good deal against Tammany Hall. Reform tickets make periodic sallies against it, crying economy, efficiency, and a business administration. And we all pretend to be enormously surprised when the "ignorant foreign vote" prefers a corrupt political ring to a party of well-dressed, grammatical, and high-minded gentlemen. Some of us are even rather downcast about democracy because the Bowery doesn't take to heart the admonitions of the Evening Post.
We forget completely the important wants supplied by Tammany Hall. We forget that this is a lonely country for an immigrant and that the Statue of Liberty doesn't shed her light with too
(44) much warmth. Possessing nothing but a statistical, inhuman conception of government, the average municipal reformer looks down contemptuously upon a man like Tim Sullivan with his clambakes and his dances; his warm and friendly saloons, his handshaking and funeral-going and baby-christening; his readiness to get coal for the family, and a job for the husband. But a Tim Sullivan is closer to the heart of statesmanship than five City Clubs full of people who want low taxes and orderly bookkeeping. He does things which have to be done. He humanizes a strange country; he is a friend at court; he represents the legitimate kindliness of government, standing between the poor and the impersonal, uninviting majesty of the law. Let no man wonder that Lorimer's people do not prefer an efficiency expert, that a Tim Sullivan has power, or that men are loyal to Hinky Dink. The cry raised against these men by the average reformer is a piece of cold, unreal, preposterous idealism compared to the solid warm facts of kindliness, clothes, food and fun.
You cannot beat the bosses with the reformer's taboo. You will not get far on the Bowery with the cost unit system and low taxes. And I don't blame the Bowery. You can beat Tammany Hall
(45) permanently in one way—by making the government of a city as human, as kindly, as jolly as Tammany Hall. I am aware of the contract-grafts, the franchise-steals, the dirty streets, the bribing and the blackmail, the vice-and-crime partnerships, the Big Business alliances of Tammany Hall. And yet it seems to me that Tammany has a better perception of human need, and comes nearer to being what a government should be, than any scheme yet proposed by a group of "uptown good government" enthusiasts. Tammany is not a satanic instrument of deception, cleverly devised to thwart "the will of the people." It is a crude and largely unconscious answer to certain immediate needs, and without those needs its power would crumble. That is why I ventured in the preceding chapter to describe it as a natural sovereignty which had grown up behind a mechanical form of government. It is a poor weed compared to what government might be. But it is a real government that has power and serves a want, and not a frame imposed upon men from on top.
The taboo—the merely negative law—is the emptiest of all the impositions from on top. In its long record of failure, in the comparative success of Tammany, those who are aiming at so-
(46) -cial changes can see a profound lesson; the impulses, cravings and wants of men must be employed. You can employ them well or ill, but you must employ them. A group of reformers lounging at a club cannot, dare not, decide to close up another man's club because it is called a saloon. Unless the reformer can invent something which substitutes attractive virtues for attractive vices, he will fail. He will fail because human nature abhors the vacuum created by the taboo.
An incident in the international peace propaganda illuminates this point. Not long ago a meeting in Carnegie Hall, New York, to forward peace among nations broke up in great disorder. Thousands of people who hate the waste and futility of war as much as any of the orators of that evening were filled with an unholy glee. They chuckled with delight at the idea of a riot in a peace meeting. Though it would have seemed perverse to the ordinary pacificist, this sentiment sprang from a respectable source. It had the same ground as the instinctive feeling of nine men in ten that Roosevelt has more right to talk about peace than William Howard Taft. James made it articulate in his essay on "The Moral Equivalent of War." James was a great
(47) advocate of peace, but he understood Theodore Roosevelt and he spoke for the military man when he wrote of war that: "Its 'horrors' are a cheap price to pay for rescue from the only alternative supposed, of a world of clerks and teachers, of co-education and zo-ophily, of 'consumers' leagues' and 'associated charities,' of industrialism unlimited, and feminism unabashed. No scorn, no hardness, no valor any more! Fie upon such a cattleyard of a planet!"
And he added: "So far as the central essence of this feeling goes, no healthy minded person, it seems to me, can help to some degree partaking of it. Militarism is the great preserver of our ideals of hardihood, and human life with no use for hardihood would be contemptible. Without risks or prizes for the darer, history would be insipid indeed; and there is a type of military character which everyone feels that the race should never cease to breed, for everyone is sensitive to its superiority."
So William James proposed not the abolition of war, but a moral equivalent for it. He dreamed of "a conscription of the whole youthful population to form for a certain number of years a part of the army enlisted against Nature.... The military ideals of hardihood and discipline
(48) would be wrought into the growing fibre of the people; no one would remain blind, as the luxurious classes now are blind, to man's relations to the globe he lives on, and to the permanently sour and hard foundations of his higher life." Now we are not concerned here over the question of this particular proposal. The telling point in my opinion is this: that when a wise man, a student of human nature, and a reformer met in the same person, the taboo was abandoned. James has given us a lasting phrase when he speaks of the "moral equivalent" of evil. We can use it, I believe, as a guide post to statesmanship. Rightly understood, the idea behind the words contains all that is valuable in conservatism, and, for the first time, gives a reputable meaning to that tortured epithet "constructive."
"The military feelings," says James, "are too deeply grounded to abdicate their place among our ideals until better substitutes are offered ... such a conscription, with the state of public opinion that would have required it, and the many moral fruits it would bear, would preserve in the midst of a pacific civilization the manly virtues which the military party is so afraid of seeing disappear in peace.... So far, war has been the only force that can discipline a whole
(49) community, and until an equivalent discipline is organized I believe that war must have its way. But I have no serious doubt that the ordinary prides and shames of social man, once developed to a certain intensity, are capable of organizing such a moral equivalent as I have sketched, or some other just as effective for preserving manliness of type. It is but a question of time, of skilful propagandism, and of opinion-making men seizing historic opportunities. The martial type of character can be bred without war."
To find for evil its moral equivalent is to be conservative about values and radical about forms, to turn to the establishment of positively good things instead of trying simply to check bad ones, to emphasize the additions to life, instead of the restrictions upon it, to substitute, if you like, the love of heaven for the fear of hell. Such a program means the dignified utilization of the whole nature of man. It will recognize as the first test of all political systems and moral codes whether or not they are "against human nature." It will insist that they be cut to fit the whole man, not merely a part of him. For there are utopian proposals made every day which cover about as much of a human being as a beautiful hat does.
Instead of tabooing our impulses, we must re-
(50) -direct them. Instead of trying to crush badness we must turn the power behind it to good account. The assumption is that every lust is capable of some civilized expression.
We say, in effect, that evil is a way by which desire expresses itself. The older moralists, the taboo philosophers believed that the desires themselves were inherently evil. To us they are the energies of the soul, neither good nor bad in themselves. Like dynamite, they are capable of all sorts of uses, and it is the business of civilization, through the family and the school, religion, art, science, and all institutions, to transmute these energies into fine values. Behind evil there is power, and it is folly,—wasting and disappointing folly,—to ignore this power because it has found an evil issue. All that is dynamic in human character is in these rooted lusts. The great error of the taboo has been just this: that it believed each desire had only one expression, that if that expression was evil the desire itself was evil. We know a little better to-day. We know that it is possible to harness desire to many interests, that evil is one form of a desire, and not the nature of it.
This supplies us with a standard for judging reforms, and so makes clear what "constructive"
(51) action really is. When it was discovered recently that the boys' gang was not an unmitigated nuisance to be chased by a policeman, but a force that could be made valuable to civilization through the Boy Scouts, a really constructive reform was given to the world. The effervescence of boys on the street, wasted and perverted through neglect or persecution, was drained and applied to fine uses. When Percy MacKaye pleads for pageants in which the people themselves participate, he offers an opportunity for expressing some of the lusts of the city in the form of an art. The Freudian school of psychologists calls this "sublimation." They have brought forward a wealth of material which gives us every reason to believe that the theory of "moral equivalents" is soundly based, that much the same energies produce crime and civilization, art, vice, insanity, love, lust, and religion. In each individual the original differences are small. Training and opportunity decide in the main how men's lust shall emerge. Left to themselves, or ignorantly tabooed, they break forth in some barbaric or morbid form. Only by supplying our passions with civilized interests can we escape their destructive force.
I have put it negatively, as a counsel of pru-
(52) -dence. But he who has the courage of existence will put it triumphantly, crying "yea" as Nietzsche did, and recognizing that all the passions of men are the motive powers of a fine life.
For the roads that lead to heaven and hell are one until they part.