Political and Literary essays, 1908-1913 | Page 5

the economists still holds the field, that individualism is not being crushed out of existence, and that the majority of our countrymen still believe that State interference--being an evil, although sometimes admittedly a necessary evil--should be jealously watched and restricted to the minimum amount absolutely necessary in each special case.
Attention is drawn to this point in order to show that the observations which follow are in no degree based on any general desire to exalt the power of the State at the expense of the individual.
Our habits of thought, our past history, and our national character all, therefore, point in the direction of allowing individualism as wide a scope as possible in the work of national expansion. Hence the career of the East India Company and the tendency displayed more recently in Africa to govern through the agency of private companies. On the other hand, it is greatly to be doubted whether the principles, which a wise policy would dictate in the treatment of subject races, will receive their application to so full an extent at the hands of private individuals as would be the case at the hands of the State. The guarantee for good government is even less solid where power is entrusted to a corporate body, for, as Turgot once said, "La morale des corps les plus scrupuleux ne vaut jamais celle des particuliers honnêtes."[11] In both cases, public opinion is relatively impotent. In the case of direct Government action, on the other hand, the views of those who wish to uphold a high standard of public morality can find expression in Parliament, and the latter can, if it chooses, oblige the Government to control its agents and call them to account for unjust, unwise, or overbearing conduct. More than this, State officials, having no interests to serve but those of good government, are more likely to pay regard to the welfare of the subject race than commercial agents, who must necessarily be hampered in their action by the pecuniary interests of their employers.
Our national policy must, of course, be what would be called in statics the resultant of the various currents of opinion represented in our national society. Whether Imperialism will continue to rest on a sound basis depends, therefore, to no small extent, on the degree to which the moralising elements in the nation can, without injury to all that is sound and healthy in individualist action, control those defects which may not improbably spring out of the egotism of the commercial spirit, if it be subject to no effective check.[12]
If this problem can be satisfactorily solved, then Christianity, far from being a disruptive force, as was the case with Rome, will prove one of the strongest elements of Imperial cohesion.
3. _Slavery._--It is not necessary to discuss this question, for there can be no doubt that, in so far as his connexion with subject races is concerned, the Anglo-Saxon in modern times comes, not to enslave, but to liberate from slavery. The fact that he does so is, indeed, one of his best title-deeds to Imperial dominion.
4. _The Pauperisation of the Roman Proletariat._--This is the Panem et Circenses policy. Mr. Hodgkin appears to think that in this direction lies the main danger which threatens the British Empire.
"Of all the forces," he says, "which were at work for the destruction of the prosperity of the Roman world, none is more deserving of the careful study of an English statesman than the grain-largesses to the populace of Rome.... Will the great Democracies of the twentieth century resist the temptation to use political power as a means of material self-enrichment?"
Possibly Mr. Hodgkin is right. The manner in which the leaders of the Paris Commune dealt with the rights of property during their disastrous, but fortunately very brief, period of office in 1871, serves as a warning of what, in an extreme case, may be expected of despotic democracy in its most aggravated form. Moreover, misgovernment, and the fiscal oppression which is the almost necessary accompaniment of militarism dominant over a poverty-stricken population, have latterly developed on the continent of Europe, and more especially in Italy, a school of action--for anarchism can scarcely be dignified by the name of a school of thought--which regards human life as scarcely more sacred than property. It may be that some lower depth has yet to be reached, although it is almost inconceivable that such should be the case. Anarchy takes us past the stage of any defined political or social programme. It would appear, so far as can at present be judged, to embody the last despairing cry of ultra-democracy "Furens."
It is permissible to hope that our national sobriety, coupled with the inherited traditions derived from centuries of free government, will save us from such extreme manifestations of democratic tyranny as those