Whats Wrong With The World | Page 9

conquer; the force that always yields and then returns. Such is the force of a great impersonal prejudice, such as possesses the modern world on so many points. Against this there is no weapon at all except a rigid and steely sanity, a resolution not to listen to fads, and not to be infected by diseases.
In short, the rational human faith must armor itself with prejudice in an age of prejudices, just as it armoured itself with logic in an age of logic. But the difference between the two mental methods is marked and unmistakable. The essential of the difference is this: that prejudices are divergent, whereas creeds are always in collision. Believers bump into each other; whereas bigots keep out of each other's way. A creed is a collective thing, and even its sins are sociable. A prejudice is a private thing, and even its tolerance is misanthropic. So it is with our existing divisions. They keep out of each other's way; the Tory paper and the Radical paper do not answer each other; they ignore each other. Genuine controversy, fair cut and thrust before a common audience, has become in our special epoch very rare. For the sincere controversialist is above all things a good listener. The really burning enthusiast never interrupts; he listens to the enemy's arguments as eagerly as a spy would listen to the enemy's arrangements. But if you attempt an actual argument with a modern paper of opposite politics, you will find that no medium is admitted between violence and evasion. You will have no answer except slanging or silence. A modern editor must not have that eager ear that goes with the honest tongue. He may be deaf and silent; and that is called dignity. Or he may be deaf and noisy; and that is called slashing journalism. In neither case is there any controversy; for the whole object of modern party combatants is to charge out of earshot.
The only logical cure for all this is the assertion of a human ideal. In dealing with this, I will try to be as little transcendental as is consistent with reason; it is enough to say that unless we have some doctrine of a divine man, all abuses may be excused, since evolution may turn them into uses. It will be easy for the scientific plutocrat to maintain that humanity will adapt itself to any conditions which we now consider evil. The old tyrants invoked the past; the new tyrants will invoke the future evolution has produced the snail and the owl; evolution can produce a workman who wants no more space than a snail, and no more light than an owl. The employer need not mind sending a Kaffir to work underground; he will soon become an underground animal, like a mole. He need not mind sending a diver to hold his breath in the deep seas; he will soon be a deep-sea animal. Men need not trouble to alter conditions, conditions will so soon alter men. The head can be beaten small enough to fit the hat. Do not knock the fetters off the slave; knock the slave until he forgets the fetters. To all this plausible modem argument for oppression, the only adequate answer is, that there is a permanent human ideal that must not be either confused or destroyed. The most important man on earth is the perfect man who is not there. The Christian religion has specially uttered the ultimate sanity of Man, says Scripture, who shall judge the incarnate and human truth. Our lives and laws are not judged by divine superiority, but simply by human perfection. It is man, says Aristotle, who is the measure. It is the Son of Man, says Scripture, who shall judge the quick and the dead.
Doctrine, therefore, does not cause dissensions; rather a doctrine alone can cure our dissensions. It is necessary to ask, however, roughly, what abstract and ideal shape in state or family would fulfil the human hunger; and this apart from whether we can completely obtain it or not. But when we come to ask what is the need of normal men, what is the desire of all nations, what is the ideal house, or road, or rule, or republic, or king, or priesthood, then we are confronted with a strange and irritating difficulty peculiar to the present time; and we must call a temporary halt and examine that obstacle.
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IV
THE FEAR OF THE PAST
The last few decades have been marked by a special cultivation of the romance of the future. We seem to have made up our minds to misunderstand what has happened; and we turn, with a sort of relief, to stating what will happen--which is (apparently) much easier. The modern man no longer presents the memoirs