FOOTNOTES:

FOOTNOTES:[48]Reported inDaily Chronicle, January 4th, 1916.[49]McKechnie.The State and the Individual, p. 3.[50]Barker.Political Thought from Spencer to the Present-Day, p. 108.

[48]Reported inDaily Chronicle, January 4th, 1916.

[49]McKechnie.The State and the Individual, p. 3.

[50]Barker.Political Thought from Spencer to the Present-Day, p. 108.

In the purification and exaltation of the Democratic National State rests the one hope of the salvation of Britain and the Empire. In a federation of Democratic National States resides the best prospect of the future peaceful and well-ordered government of the world. The individualism of Dr. Clifford leads straight to anarchy; the unchecked development of the party-system means the corrupt tyranny of the caucus; the triumph of Syndicalism would involve the tragedy of class war; the dream of the reunion of humanity in the bosom of a cosmopolitan church is a vain revival of a mediæval illusion. The individual must be brought to recognize that politically he has no separate existence, and must learn to limit his operations to his proper share in theconstitution and determination of the general will; party must be remorselessly reduced to its legitimate subordination to the interests of the community as a whole; syndicates and trade unions must be prevented from cutting themselves loose from the body of the nation, must be compelled to recognize the supremacy of the law of the land, and must be deprived of any inequitable privileges which they may have secured; ecclesiastics of all orders must be persuaded to rest content with such autonomy as the general will may grant them, and must strive to become, not a separate corporation, but the indwelling and directing conscience of the people. The State must be supreme.

What is the State which is thus exalted above all rivals? Let Mr. Bernard Bosanquet answer. "The State," he says, "is not merely the political fabric. The term 'State' accents indeed the political aspect of the whole, and is opposed to the notion of an anarchic society. But it includes the entire hierarchy of institutions by which life is determined, from the family to the trade, and from the trade to the church and the university. It includes all of them, not as the mere collection of the growths of the country, but as the structures which give life and meaningto the political whole, while receiving from it mutual adjustment, and therefore expansion and a more liberal air."[51]In a similar strain T. H. Green says: "The State is for its members, the society of societies, the society in which all their claims upon each other are mutually adjusted."[52]The keynote of both of these profound utterances is "adjustment." They recognize the fact that the convictions and opinions of individuals differ, that the purposes of parties conflict, that the interests of racial units and social classes diverge from one another, that the demands of churches are mutually irreconcilable. They recognize further that unless individuals, parties, races, classes, churches agree in acknowledging the adjusting authority of the general will of the community to which all belong, endless struggle and hopeless chaos must supervene. No pretension is made that the State is of supernatural origin; no claim to divine right is advanced. It is admitted that the State at one time did not exist. It is foreseen that a day may come when it will be merged in a still larger community. But for the present it is the only possible organ by means of which the commonwill can operate in the interests of the common good. The basis of its claim for obedience rests upon the facts, first, that every individual subject, and every organized group of subjects, owes to the State, and to it alone, the conditions that make existence possible, and secondly, that only as a member of the State can the individual attain to his full development, and only under the protection of the State can the group achieve its purposes. The attainment of the common good, as that good is conceived of by the common intelligence, and by means which the common will determines—such is the ideal of the Democratic National State. Here surely is a sphere in which every man can find the fullness of life.

FOOTNOTES:[51]Bosanquet.Philosophical Theory of the State, p. 150.[52]Green.Principles of Political Obligation, p. 146.

[51]Bosanquet.Philosophical Theory of the State, p. 150.

[52]Green.Principles of Political Obligation, p. 146.

The above statement of the ideal of the Democratic National State brings home to the mind a realization of the magnitude of the sphere which lies open to National Service in the broad sense of the term. Democracy is sovereign; although it is flouted by individuals, deluded and debauched by parties, and challenged by separatist syndicates. It must remain sovereign, and its sovereignty must be made a more real, more conscious, andmore effective thing than it has ever been before. Rarely, however, has there been a sovereign less adequately equipped than democracy for its gigantic responsibilities. One of its most enthusiastic modern supporters, Professor John MacCunn, gravely admits that "Democracy, still raw to its work, whether in politics or industry, may blunder—may blunder fatally."[53]Long ago it was pointed out by Plato that democracy is the cult of incompetence. In more recent times Mill has emphasized the possibility that democracy may govern badly and oppressively; Maine has warned us that the dominance of the commonalty may end in the triumph of the mediocre, and a more than Chinese stagnation; Carlyle has denounced democracy as powerful for destruction, but impotent for building up, as helpless in the face of great emergencies, as incapable of choosing good leaders; Lecky has demonstrated the danger of the corruption of the democracy by evil politicians; Belloc has shown how it tends to develop, and then become a slave to, a bureaucracy; Graham Wallas has portrayed the psychological peril of its hypnotization by colours and claptrap. All the dangers thus enumerated are real and formidable.They have, however, to be faced and overcome by men of goodwill: for there is now no alternative to democracy but anarchy. Fortunately they may be faced in confidence and hope. For the British democracy—as the revealing crisis of this great war has shown—is sound at heart, is eager to be delivered from its betrayers, and is longing to learn. It calls pathetically for those who know to teach it, and for those who can to lead it. Here, then, is the sphere of National Service. Who will not come forward to help democracy to become conscious of its power and its dignity; to aid it in establishing its authority over all rebels and rivals; to teach it how to use its omnipotence gently, so as to leave to those beneath its sway the largest possible room for freedom consistent with the common good; to make it aware of its responsibilities for its vast dominions across the seas and their teeming populations; to awaken it to a realization of the extent to which the whole future of the human race rests upon the success of its experiment in government? It is in the service of such a sovereign as this, and in the pursuit of such an ideal, that faithful souls attain that self-realization which is perfect freedom.

FOOTNOTE:[53]MacCunn.Six Radical Thinkers, p. 69.

[53]MacCunn.Six Radical Thinkers, p. 69.

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