The Promise of American Life. Herbert David Croly

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СКАЧАТЬ task of subduing to the needs of complicated and civilized society a rich but virgin wilderness. This task was one which united a desirable social purpose with a profitable individual interest. The country was undeveloped, and its inhabitants were poor. They were to enrich themselves by the development of the country, and the two different aspects of their task were scarcely distinguished. They felt themselves authorized by social necessity to pursue their own interests energetically and unscrupulously, and they were not either hampered or helped in so doing by the interference of the local or the national authorities. While the only people the pioneer was obliged to consult were his neighbors, all his surroundings tended to make his neighbors like himself—to bind them together by common interests, feelings, and ideas. These surroundings called for practical, able, flexible, alert, energetic, and resolute men, and men of a different type had no opportunity of coming to the surface. The successful pioneer Democrat was not a pleasant type in many respects, but he was saved from many of the worst aspects of his limited experience and ideas by a certain innocence, generosity, and kindliness of spirit. With all his willful aggressiveness he was a companionable person who meant much better towards his fellows than he himself knew.

      We need to guard scrupulously against the under-valuation of the advance which the pioneers made towards a genuine social democracy. The freedom of intercourse and the consistency of feeling which they succeeded in attaining is an indispensable characteristic of a democratic society. The unity of such a state must lie deeper than any bond established by obedience to a single political authority, or by the acceptance of common precedents and ideas. It must be based in some measure upon an instinctive familiarity of association, upon a quick communicability of sympathy, upon the easy and effortless sense of companionship. Such familiar intercourse is impossible, not only in a society with aristocratic institutions, but it can with difficulty be attained in a society that has once had aristocratic institutions. A century more or less of political democracy has not introduced it into France, and in 1830 it did not exist along the Atlantic seaboard at all to the same extent that it did in the newer states of the West. In those states the people, in a sense, really lived together. They were divided by fewer barriers than have been any similarly numerous body of people in the history of the world; and it was this characteristic which made them so efficient and so easily directed by their natural leaders. No doubt it would be neither possible nor desirable to reproduce a precisely similar consistency of feeling over a social area in which there was a greater diversity of manners, standards, and occupations; but it remains true that the American democracy will lose its most valuable and promising characteristic in case it loses the homogeneity of feeling which the pioneers were the first to embody.

      It is equally important to remember, however, that the social consistency of the pioneer communities should under different conditions undergo a radical transformation. Neither the pioneers themselves nor their admirers and their critics have sufficiently understood how much individual independence was sacrificed in order to obtain this consistency of feeling, or how completely it was the product, in the form it assumed, of temporary economic conditions. If we study the Western Democrats as a body of men who, on the whole, responded admirably to the conditions and opportunities of their time, but who were also very much victimized and impoverished by the limited nature of these conditions and opportunities—if we study the Western Democrat from that point of view, we shall find him to be the most significant economic and social type in American history. On the other hand, if we regard him in the way that he and his subsequent prototypes wish to be regarded, as the example of all that is permanently excellent and formative in American democracy, he will be, not only entirely misunderstood, but transformed from an edifying into a mischievous type.

      Their peculiar social homogeneity, and their conviction that one man was as good as another, was the natural and legitimate product of contemporary economic conditions. The average man, without any special bent or qualifications, was in the pioneer states the useful man. In that country it was sheer waste to spend much energy upon tasks which demanded skill, prolonged experience, high technical standards, or exclusive devotion. The cheaply and easily made instrument was the efficient instrument, because it was adapted to a year or two of use and then for supersession by a better instrument; and for the service of such tools one man was as likely to be good as another. No special equipment was required. The farmer was obliged to be all kinds of a rough mechanic. The business man was merchant, manufacturer, and storekeeper. Almost everybody was something of a politician. The number of parts which a man of energy played in his time was astonishingly large. Andrew Jackson was successively a lawyer, judge, planter, merchant, general, politician, and statesman; and he played most of these parts with conspicuous success. In such a society a man who persisted in one job, and who applied the most rigorous and exacting standards to his work, was out of place and was really inefficient. His finished product did not serve its temporary purpose much better than did the current careless and hasty product, and his higher standards and peculiar ways constituted an implied criticism upon the easy methods of his neighbors. He interfered with the rough good-fellowship which naturally arises among a group of men who submit good-naturedly and uncritically to current standards.

      It is no wonder, consequently, that the pioneer Democracy viewed with distrust and aversion the man with a special vocation and high standards of achievement. Such a man did insist upon being in certain respects better than the average; and under the prevalent economic social conditions he did impair the consistency of feeling upon which the pioneers rightly placed such a high value. Consequently they half unconsciously sought to suppress men with special vocations. For the most part this suppression was easily accomplished by the action of ordinary social and economic motives. All the industrial, political, and social rewards went to the man who pursued his business, professional, or political career along regular lines; and in this way an ordinary task and an interested motive were often imposed on men who were better qualified for special tasks undertaken from disinterested motives. But it was not enough to suppress the man with a special vocation by depriving him of social and pecuniary rewards. Public opinion must be taught to approve of the average man as the representative type of the American democracy, so that the man with a special vocation may be deprived of any interest or share in the American democratic tradition; and this attempt to make the average man the representative American democrat has persisted to the present day—that is, to a time when the average man is no longer, as in 1830, the dominant economic factor.

      It is in this way, most unfortunately, that one of the leading articles in the American popular creed has tended to impair American moral and intellectual integrity. If the man with special standards and a special vocation interfered with democratic consistency of feeling, it was chiefly because this consistency of feeling had been obtained at too great a sacrifice—at the sacrifice of a higher to a lower type of individuality. In all civilized communities the great individualizing force is the resolute, efficient, and intense pursuit of special ideals, standards, and occupations; and the country which discourages such pursuits must necessarily put up with an inferior quality and a less varied assortment of desirable individual types. But whatever the loss our country has been and is suffering from this cause, our popular philosophers welcome rather than deplore it. We adapt our ideals of individuality to its local examples. When orators of the Jacksonian Democratic tradition begin to glorify the superlative individuals developed by the freedom of American life, what they mean by individuality is an unusual amount of individual energy successfully spent in popular and remunerative occupations. Of the individuality which may reside in the gallant and exclusive devotion to some disinterested, and perhaps unpopular moral, intellectual, or technical purpose, they have not the remotest conception; and yet it is this kind of individuality which is indispensable to the fullness and intensity of American national life.

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