50+ Space Action Adventure Classics. Жюль Верн

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СКАЧАТЬ the Americans, to sustain him, this last sublimation of democratic statesmanship may really have believed that some kind of favourable incantation was in progress under his direction. He must have felt that or he could not have remained there talking. Incantations had made him. By the sheer use of voice and gesture he had clambered from extreme obscurity to world prominence. If he did not believe in incantation there was nothing left for him to believe in. He must have clung to that persuasion to the end. But if that was his state of mind at the time, it could hardly have survived the comments and criticisms of the next few months. Surely then he had some sleepless nights in which even his private incantations failed.

      The World Economic Conference lost its brilliance in a week or so. The City, which had been so flushed with hope that for a time its price lists, all pluses, looked like war-time cemeteries, relapsed into depression. The World Slump did not wait for the Conference to disperse before it resumed. At the outset London had been all blown up and distended by bright anticipations, so that it was like one of those little squeaking bladders children play with, and like one of those bladders, so soon as the blowing ceased, it shrank and shrivelled and ended in a dying wail of despair.

      As Habwright puts it, by July 1933 intelligent men and women everywhere were saying two things. Of the assembled rulers and delegates they were saying: “These people can do nothing for us. They do worse than nothing. They intensify the disaster.” And in the second place it was demanded with a sort of astonishment: “Why have historians, sociologists and economists nothing to tell us now? There may indeed be some excuse for the failure of politicians under democratic conditions. But have our universities been doing nothing about it? Is there indeed no science of these things? Is there no knowledge? Has history learnt nothing of causes, and is there no analysis of the social processes that are destroying us?”

      To which the professors, greatly preoccupied at that particular date in marking honours papers in history and social and political science, made no audible reply.

      Before the end of the thirties it was plain to all the world that a world-wide social catastrophe was now inevitably in progress, that the sanest thing left for intelligent men to do was to set about upon some sort of Noah’s Ark to salvage whatever was salvageable of civilization, so that there should be a new beginning after the rising deluge of misfortune had spent itself. A few prescient spirits had been saying as much for some years, but now this idea of salvage spread like an epidemic. It prepared the way for the Modern State Movement on which our present order rests. At the time, however, the general pessimism was little mitigated by any real hope of recovery. One writer, quoted by Habwright, compared man to a domesticated ape, “which has had the intelligence and ability to drag its straw mattress up to the fire when it is cold, but has had neither the wit nor the foresight to escape the consequent blaze”. Habwright’s brief summary of the financial operations that went on as the sense of catastrophe grew justifies that grim image very completely.

      The conviction that Parliamentary Democracy had come to an end spread everywhere in that decade. Already in the period between the vacillation in international affairs after Versailles and the warfare of the Forties, men had been going about discussing and scheming and plotting for some form of government that should be at least decisive. And now their efforts took on a new urgency. There was a world-wide hysteria to change governments and officials.

      At its first onset this craving for decisiveness had produced some extremely crude results. An epidemic of tawdry “dictatorships” had run over Europe from Poland to Spain immediately after the war. For the most part these adventures followed the pattern of the pronunciamentos of the small South American republics, and were too incidental and inconsequent for the student of general history to be troubled about them now. But there followed a world-wide development of directive or would-be directive political associations which foreshadowed very plainly the organization of the Modern State Fellowship upon which our present world order rests.

      The Fascist dictatorship of Mussolini in Italy had something in it of a more enduring type than most of the other supersessions of parliamentary methods. It rose not as a personal usurpation but as the expression of an organization with a purpose and a sort of doctrine of its own. The intellectual content of Fascism was limited, nationalist and romantic; its methods, especially in its opening phase, were violent and dreadful; but at least it insisted upon discipline and public service for its members. It appeared as a counter movement to a chaotic labour communism, but its support of the still-surviving monarchy and the Church was qualified by a considerable boldness in handling education and private property for the public benefit. Fascism indeed was not an altogether bad thing; it was a bad good thing; and Mussolini has left his mark on history.

      In Russia something still more thorough and broader came into operation after 1917. This was the Communist Party. It was the invention of Lenin; he continued to modify and adapt its organization and doctrine until his untimely death in 1924. While he lived Russia’s experiment really seemed to be leading the world in its flight towards a new order from the futile negations and paralysis of Parliamentary government. It is still profoundly interesting to note the modernity of many aspects of the early Bolshevik régime.

      This modernity achieved under the stress of urgent necessities and Lenin’s guidance was attained in spite of many grave difficulties created by the Marxist tradition. Marx, who was a man of what the psychologists of the middle twenty-first century used to call “blinkered originality”, never saw through the democratic sentimentalities of the period in which he lived. There had been a tendency to exclude the privileged classes from the True Democracy of Common Men even at the dawn of the modern democratic idea, and he and his followers intensified and stereotyped this tendency in their own particular version of deified democracy, the Proletariat. The Proletariat was just Pure Masses, and mystical beyond measure.

      But at the outset the actual Russian revolution was under the control of the intensely practical and intensely middle-class Lenin, and he took care that the great social reconstruction he had in mind was equally secured against the risk of paralysis through mass inertia and the risk of overthrow through mass panic. His ostensibly “democratic” government of Soviets, the Soviet pyramid, was built up on a hierarchic scheme that brought the administration face to face only with seasoned representatives who had been filtered through an ascendant series of bodies. Moreover, he established a very complete control of education and the Press, to keep the thought of the nominally sovereign masses upon the right lines. And to animate and control the whole machine he had his invention of the Communist Party.

      This Communist Party, like the Italian Fascisti, owes its general conception to that germinal idea of the Modern State, the Guardians in Plato’s Republic. For if anyone is to be called the Father of the Modern State it is Plato. The Members of the Communist Party were extremely like those Guardians. As early as 1900 critics of democratic institutions were discussing the possibility of creating a cult primarily devoted to social and political service, self-appointed, self-trained and self-disciplined. The English-speaking Socialist movement was debating projects of that kind in 1909-10 (see Fabian News in Historical Documents for those years), but it needed the dangers and stresses of the postwar European situation to produce types of workers and young people sufficiently detached, desperate and numerous, to unite effectively into a permanent revolutionary control.

      From its beginnings the Communist Party, though it was not divided into “faculties” and remained political rather than technical in spirit, resembled our own Modern State Fellowship in its insistence upon continuous learning and training throughout life, upon free criticism within the limits of the party, upon accessibility (under due limitations) to all who wished to serve in it, and upon the right to resignation from its privileges and severities of all who wished to return to comparative irresponsibility. But the conditions which created the Russian Communist Party made it inevitably Marxist, and even after a thorough Leninization, Communism, that characteristic final product of middle-nineteenth-century radicalism, still retained many of its old sentimentalities, reverting indeed more and more towards them after Lenin’s death and the rule of the devoted but unoriginal, suspicious and overbearing Stalin.

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