The purpose of the following review of American political ideas and practices is, it must be premised, critical rather than narrative or expository. I am not seeking to justify a political and economic theory by an appeal to historical facts. I am seeking, on the contrary, to place some kind of an estimate and interpretation upon American political ideas and achievements; and this estimate and interpretation is determined chiefly by a preconceived ideal. The acceptability of such an estimate and interpretation will, of course, depend at bottom upon the number of important facts which it explains and the number which it either neglects or distorts. No doubt, certain omissions and distortions are inevitable in an attempt of this kind; but I need scarcely add that the greatest care has been taken to avoid them. In case the proposed conception of the Promise of American life cannot be applied to our political and economic history without essential perversion, it must obviously fall to the ground; and as a matter of fact, the ideal itself has been sensibly modified during the course of this attempt to give it an historical application. In spite of all these modifications it remains, however, an extremely controversial review. Our political and economic past is, in a measure, challenged in order to justify our political and social future. The values placed upon many political ideas, tendencies, and achievements differ radically from the values placed upon them either by their originators and partisans or in some cases by the majority of American historians. The review, consequently, will meet with a far larger portion of instinctive opposition and distrust than it will of acquiescence. The whole traditional set of values which it criticises is almost as much alive to-day as it was two generations ago, and it forms a background to the political faith of the great majority of Americans. Whatever favor a radical criticism can obtain, it must win on its merits both as an adequate interpretation of our political past and as an outlook towards the solution of our present and future political and economic problems.
The material for this critical estimate must be sought, not so much in the events of our national career, as in the ideas which have influenced its course. Closely as these ideas are associated with the actual course of American development, their meaning and their remoter tendencies have not been wholly realized therein, because beyond a certain point no attempt was made to think out these ideas candidly and consistently. For one generation American statesmen were vigorous and fruitful political thinkers; but the time soon came when Americans ceased to criticise their own ideas, and since that time the meaning of many of our fundamental national conceptions has been partly obscured, as well as partly expressed, by the facts of our national growth. Consequently we must go behind these facts and scrutinize, with more caution than is usually considered necessary, the adequacy and consistency of the underlying ideas. And I believe that the results of such a scrutiny will be very illuminating. It will be found that from the start there has been one group of principles at work which have made for American national fulfillment, and another group of principles which has made for American national distraction; and that these principles are as much alive to-day as they were when Jefferson wrote the Kentucky resolutions or when Jackson, at the dinner of the Jefferson Club, toasted the preservation of the Union. But while these warring principles always have been, and still are, alive, they have never, in my opinion, been properly discriminated one from another; and until such a discrimination is made, the lesson cannot be profitably applied to the solution of our contemporary national problems.
All our histories recognize, of course, the existence from the very beginning of our national career of two different and, in some respects, antagonistic groups of political ideas—the ideas which were represented by Jefferson, and the ideas which were represented by Hamilton. It is very generally understood, also, that neither the Jeffersonian nor the Hamiltonian doctrine was entirely adequate, and that in order to reach a correct understanding of the really formative constituent in the complex of American national life, a combination must be made of both Republicanism and Federalism. But while the necessity of such a combination is fully realized, I do not believe that it has ever been mixed in just the proper proportions. We are content to say with Webster that the prosperity of American institutions depends upon the unity and inseparability of individual and local liberties and a national union. We are content to declare that the United States must remain somehow a free and a united country, because there can be no complete unity without liberty and no salutary liberty outside of a Union. But the difficulties with this phrase, its implications and consequences, we do not sufficiently consider. It is enough that we have found an optimistic formula wherewith to unite the divergent aspects of the Republican, and Federalist doctrines.
We must begin, consequently, with critical accounts of the ideas both of Jefferson and of Hamilton; and we must seek to discover wherein each of these sets of ideas was right, and wherein each was wrong; in what proportions they were subsequently combined in order to form "our noble national theory," and what were the advantages, the limitations, and the effects of this combination. I shall not disguise the fact that, on the whole, my own preferences are on the side of Hamilton rather than of Jefferson. He was the sound thinker, the constructive statesman, the candid and honorable, if erring, gentleman; while Jefferson was the amiable enthusiast, who understood his fellow-countrymen better and trusted them more than his rival, but who was incapable either of uniting with his fine phrases a habit of candid and honorable private dealing or of embodying those phrases in a set of efficient institutions. But although Hamilton is much the finer man and much the sounder thinker and statesman, there were certain limitations in his ideas and sympathies the effects of which have been almost as baleful as the effects of Jefferson's intellectual superficiality and insincerity. He perverted the American national idea almost as much as Jefferson perverted the American democratic idea, and the proper relation of these two fundamental conceptions one to another cannot be completely understood until this double perversion is corrected.
To make Hamilton and Jefferson exclusively responsible for this double perversion is, however, by no means fair. The germs of it are to be found in the political ideas and prejudices with which the American people emerged from their successful Revolutionary War. At that time, indeed, the opposition between the Republican and the Federalist doctrines had not become definite and acute; and it is fortunate that such was the case, because if the opponents of an efficient Federal constitution had been organized and had been possessed of the full courage and consciousness of their convictions, that instrument would never have been accepted, or it would have been accepted only in a much more mutilated and enfeebled condition. Nevertheless, the different political points of view which afterwards developed into Hamiltonian Federalism and Jeffersonian Republicanism were latent in the interests and opinions of the friends and of the opponents of an efficient Federal government; and these interests and opinions were the natural product of contemporary American economic and political conditions.
Both Federalism and anti-Federalism were the mixed issue of an interest and a theory. The interest which lay behind Federalism was that of well-to-do citizens in a stable political and social order, and this interest aroused them to favor and to seek some form of political organization which was capable of protecting their property and promoting its interest. They were the friends of liberty because they were in a position to benefit largely by the possession of liberty; and they wanted a strong central government because only by such means could their liberties, which consisted fundamentally in the ability to enjoy and increase their property, be guaranteed. Their interests were threatened by the disorganized state governments in two different but connected respects. These governments did not seem able to secure either internal order or external peace. In their domestic policy the states threatened to become the prey of a factious radical democracy, and their relations one to another were by way of being constantly embroiled. Unless something could be done, it looked as if they would drift in a condition either of internecine warfare without profit or, at best, of peace without security. A centralized and efficient government would do away with both of these threats. It would prevent or curb all but the most serious sectional disputes, while at the same time it would provide a much stronger guarantee for internal political order and social stability. An equally strong interest lay at the roots of anti-Federalism and it had its theory, though this theory was less mature and definite. Behind the opposition to a centralized government were the interests and the prejudices of the mass of the American people—the people who were, comparatively speaking, lacking in money, in education, and in experience. The Revolutionary War, while not exclusively the work of the popular element in the community, had undoubtedly increased considerably its power and influence. A large proportion of the well-to-do colonial Americans had been active or passive Tories, and had either been ruined or politically disqualified by the Revolution. Their successful opponents reorganized the state governments in a radical democratic spirit. The power of the state was usually concentrated in the hands of a single assembly, to whom both the executive and the courts were subservient; and this method of organization was undoubtedly designed to give immediate and complete effect to the will of a popular majority. The temper of the local democracies, which, for the most part, controlled the state governments, was insubordinate, factious, and extremely independent. They disliked the idea of a centralized Federal government because a supreme power would be thereby constituted which could interfere with the freedom of local public opinion and thwart its will. No less than the Federalists, they believed in freedom; but the kind of freedom they wanted, was freedom from anything but local interference. The ordinary American democrat felt that the power of his personality and his point of view would be diminished by the efficient centralization of political authority. He had no definite intention of using the democratic state governments for anti-social or revolutionary purposes, but he was self-willed and unruly in temper; and his savage treatment of the Tories during and after the Revolution had given him a taste of the sweets of confiscation. The spirit of his democracy was self-reliant, undisciplined, suspicious of authority, equalitarian, and individualistic.
With all their differences, however, the Federalists and their opponents had certain common opinions and interests, and it was these common opinions and interests which prevented the split from becoming irremediable. The men of both parties were individualist in spirit, and they were chiefly interested in the great American task of improving their own condition in this world. They both wanted a government which would secure them freedom of action for this purpose. The difference between them was really less a difference of purpose than of the means whereby a purpose should be accomplished. The Federalists, representing as they did chiefly the people of wealth and education, demanded a government adequate to protect existing propertied rights; but they were not seeking any exceptional privileges—except those traditionally associated with the ownership of private property. The anti-Federalists, on the other hand, having less to protect and more to acquire, insisted rather upon being let alone than in being protected. They expressed themselves sometimes in such an extremely insubordinate manner as almost to threaten social disorder, but were very far from being fundamentally anti-social in interest or opinion. They were all by way of being property-owners, and they all expected to benefit by freedom from interference in the acquisition of wealth. It was this community of interest and point of view which prepared the way, not only for the adoption of the Constitution, but for the loyalty it subsequently inspired in the average American.
The first phase of American political history was characterized by the conflict between the Federalists and the Republicans, and it resulted in the complete triumph of the latter. The second period was characterized by an almost equally bitter contest between the Democrats and the Whigs in which the Democrats represented a new version of the earlier Republican tradition and the Whigs a resurrected Federalism. The Democracy of Jackson differed in many important respects from the Republicanism of Jefferson, and the Whig doctrine of Henry Clay was far removed from the Federalism of Alexander Hamilton. Nevertheless, from 1825 to 1850, the most important fact in American political development continued to be a fight between an inadequate conception of democracy, represented by Jackson and his followers, and a feeble conception of American nationality, represented best by Henry Clay and Daniel Webster; and in this second fight the victory still rested, on the whole, with the Democrats. The Whigs were not annihilated as the Federalists had been. In the end they perished as a party, but not because of the assaults of their opponents, but because of their impotence in the face of a grave national crisis. Nevertheless, they were on all essential issues beaten by the Democrats; and on the few occasions on which they were victorious, their victories were both meaningless and fruitless.
The years between 1800 and 1825 were distinguished, so far as our domestic development was concerned, by the growth of the Western pioneer Democracy in power and self-consciousness. It was one of the gravest errors of Hamilton and the Federalists that they misunderstood and suspected the pioneer Democracy, just as it was one of the greatest merits of Jefferson that he early appreciated its importance and used his influence and power to advance its interests. The consequence was that the pioneers became enthusiastic and radical supporters of the Republican party. They repeated and celebrated the Jeffersonian catchwords with the utmost conviction. They became imbued with the spirit of the true Jeffersonian faith. They were, indeed, in many respects more Jeffersonian than Jefferson himself, and sought to realize some of his ideas with more energy and consistency. These ideas expressed and served their practical needs marvelously well, and if the formulas had not already been provided by Jefferson, they would most assuredly have been crystallized by the pioneer politicians of the day. The Jeffersonian creed has exercised a profound influence upon the thought of the American people, not because Jefferson was an original and profound thinker, but because of his ability to formulate popular opinions, prejudices, and interests.
It is none the less true that the pioneer Democracy soon came to differ with Jefferson about some important questions of public policy. They early showed, for instance, a lively disapproval of Jefferson's management of the crisis in foreign affairs, which preceded the War of 1812. Jefferson's policy of commercial embargo seemed pusillanimous to Jackson and the other Western Democrats. They did not believe in peaceful warfare; and their different conception of the effective way of fighting a foreign enemy was symptomatic of a profound difference of opinion and temper. The Western Democracy did not share Jefferson's amiable cosmopolitanism. It was, on the contrary, aggressively resolved to assert the rights and the interests of the United States against any suspicion of European aggrandizement. However much it preferred a let-alone policy in respect to the domestic affairs, all its instincts revolted against a weak foreign policy; and its instincts were outraged by the administration's policy of peaceful warfare, which injured ourselves so much more than it injured England, not only because the pioneers were fighting men by conviction and habit, but because they were much more genuinely national in their feelings than were Jefferson and Madison.
The Western Democrats finally forced Madison and the official Republican leaders to declare war against England, because Madison preferred even a foreign war to the loss of popularity; but Madison, although he accepted the necessity of war, was wholly incompetent to conduct it efficiently. The inadequacy of our national organization and our lack of national cohesion was immediately and painfully exhibited. The Republican superstition about militarism had prevented the formation of a regular army at all adequate to the demands of our national policy, and the American navy, while efficient so far as it went, was very much too small to constitute an effective engine of naval warfare. Moreover, the very Congress that clearly announced an intention of declaring war on Great Britain failed to make any sufficient provision for its energetic prosecution. The consequence of this short-sighted view of our national responsibilities is that the history of the War of 1812 makes painful reading for a patriotic American. The little American navy earned distinction, but it was so small that its successes did not prevent it from being shut off eventually from the high seas. The military operations were a succession of blunders both in strategy and in performance. On the northern frontier a series of incompetent generals led little armies of half-hearted soldiers to unnecessary defeats or at best to ineffectual victories; and the most conspicuous military success was won at New Orleans by the Western pioneers, who had no constitutional scruples about fighting outside of their own states, and who were animated by lively patriotic feelings. On the whole, however, the story makes humiliating reading, not because the national Capital was captured almost without resistance, or because we were so frequently beaten, but because our disorganization, the incompetence of the national government, and the disloyalty of so many Americans made us deserve both a less successful war and a more humiliating peace.
The chief interest of the second English war for the purpose of this book is, however, its clear indication of the abiding-place at that time of the American national spirit. That spirit was not found along the Atlantic coast, whose inhabitants were embittered and blinded by party and sectional prejudices. It was resident in the newer states of the West and the Southwest. A genuine American national democracy was coming into existence in that part of the country—a democracy which was as democratic as it knew how to be, while at the same time loyal and devoted to the national government. The pioneers had in a measure outgrown the colonialism of the thirteen original commonwealths. They occupied a territory which had in the beginning been part of the national domain. Their local commonwealths had not antedated the Federal Union, but were in a way children of the central government; and they felt that they belonged to the Union in a way that was rarely shared by an inhabitant of Massachusetts or South Carolina. Their national feeling did not prevent them from being in some respects extremely local and provincial in their point of view. It did not prevent them from resenting with the utmost energy any interference of the Federal government in what they believed to be their local affairs. But they were none the less, first and foremost, loyal citizens of the American Federal state.
We must consider carefully this earliest combination of the national with the democratic idea. The Western Democracy is important, not only because it played the leading part in our political history down to 1850, but precisely because it does offer, in a primitive but significant form, a combination of the two ideas, which, when united, constitute the formative principle in American political and social development. The way had been prepared for this combination by the Republican acceptance of the Federal organization, after that party had assumed power; but the Western Democrats took this alliance much more innocently than the older Republican leaders. They insisted, as we have seen, on a declaration of war against Great Britain; and humiliating as were the results of that war, this vigorous assertion of the national point of view, both exposed in clear relief the sectional disloyalty of the Federalists of New England and resulted later in an attempted revival of a national constructive policy. It is true that the regeneration of the Hamiltonian spirit belongs rather to the history of the Whigs than to the history of the Democrats. It is true, also, that the attempted revival at once brought out the inadequacy of the pioneer's conceptions both of the national and the democratic ideas. Nevertheless, it was their assertion of the national interest against a foreign enemy which provoked its renewed vitality in relation to our domestic affairs. Whatever the alliance between nationality and democracy, represented by the pioneers, lacked in fruitful understanding of the correlative ideas, at least it was solid alliance. The Western Democrats were suspicious of any increase of the national organization in power and scope, but they were even more determined that it should be neither shattered nor vitally injured. Although they were unable to grasp the meaning of their own convictions, the Federal Union really meant to them something more than an indissoluble legal contract. It was rooted in their life. It was one of those things for which they were willing to fight; and their readiness to fight for the national idea was the great salutary fact. Our country was thereby saved from the consequences of its distracting individualistic conception of democracy, and its merely legal conception of nationality. It was because the followers of Jackson and Douglas did fight for it, that the Union was preserved.
Be it immediately remarked, however, that the pioneer Democrats were obliged to fight for the Union, just because they were not interested in its progressive consummation. They willed at one and the same time that the Union should be preserved, but that it should not be increased and strengthened. They were national in feeling, but local and individualistic in their ideas; and these limited ideas were associated with a false and inadequate conception of democracy. Jefferson had taught them to believe that any increase of the national organization was inimical to democracy. The limitations of their own economic and social experience and of their practical needs confirmed them in this belief. Their manner of life made them at once thoroughly loyal and extremely insubordinate. They combined the sincerest patriotism with an energetic and selfish individualism; and they failed wholly to realize any discrepancy between these two dominant elements in their life. They were to love their country, but they were to work for themselves; and nothing wrong could happen to their country, provided they preserved its institutions and continued to enjoy its opportunities. Their failure to grasp the idea that the Federal Union would not take care of itself, prevented them from taking disunionist ideas seriously, and encouraged them to provoke a crisis, which, subsequently, their fundamental loyalty to the Union prevented from becoming disastrous. They expected their country to drift to a safe harbor in the Promised Land, whereas the inexorable end of a drifting ship is either the rocks or the shoals.
In their opposition to the consolidation of the national organization, the pioneers believed that they were defending the citadel of their democratic creed. Democracy meant to them, not only equal opportunities secured by law, but an approximately equal standing among individual citizens, and an approximately equal division of the social and economic fruits. They realized vaguely that national consolidation brought with it organization, and organization depended for its efficiency upon a classification of individual citizens according to ability, knowledge, and competence. In a nationalized state, it is the man of exceptional position, power, responsibility, and training who is most likely to be representative and efficient, whereas in a thoroughly democratic state, as they conceived it, the average man was the representative citizen and the fruitful type. Nationalization looked towards the introduction and perpetuation of a political, social, and financial hierarchy. They opposed it consequently, on behalf of the "plain people"; and they even reached the conclusion that the contemporary political system was to some extent organized for the benefit of special interests. They discovered in the fiscal and administrative organization the presence of discrimination against the average man. The National Bank was an example of special economic privileges. The office-holding clique was an example of special political privileges. Jackson and his followers declared war on these sacrilegious anomalies in the temple of democracy. Thus the only innovations which the pioneers sought to impose on our national political system were by way of being destructive. They uprooted a national institution which had existed, with but one brief interruption, for more than forty years; and they entirely altered the tradition of appointment in the American civil service. Both of these destructive achievements throw a great deal of light upon their unconscious tendencies and upon their explicit convictions, and will help us to understand the value and the limitation of the positive contribution which the pioneers made to the fullness of the American democratic idea.
The National Bank was the institution by virtue of which Hamilton sought to secure a stable national currency and an efficient national fiscal agent; and the Bank, particularly under its second charter, had undoubtedly been a useful and economical piece of financial machinery. The Republicans had protested against it in the beginning, but they had later come to believe in its necessity; and at the time Benton and Jackson declared war upon it, the Bank was, on the whole, and in spite of certain minor and local grievances, a popular institution. If the question of the re-charter of the National Bank had been submitted to popular vote in 1832, a popular majority would probably have declared in its favor. Jackson's victory was due partly to his personal popularity, partly to the unwise manner in which the Bank was defended, but chiefly to his success in convincing public opinion that the Bank was an institution whose legal privileges were used to the detriment of the American people. As a matter of fact, such was not the case. The Bank was a semi-public corporation, upon which certain exceptional privileges had been conferred, because the enjoyment of such privileges was inseparable from the services it performed and the responsibilities it assumed. When we consider how important those services were, and how difficult it has since been to substitute any arrangement, which provides as well both a flexible and a stable currency and for the articulation of the financial operations of the Federal Treasury with those of the business of the country, it does not look as if the emoluments and privileges of the Bank were disproportionate to its services. But Jackson and his followers never even considered whether its services and responsibilities were proportionate to its legal privileges. The fact that any such privilege existed, the fact that any legal association of individuals should enjoy such exceptional opportunities, was to their minds a violation of democratic principles. It must consequently be destroyed, no matter how much the country needed its services, and no matter how difficult it was to establish in its place any equally efficient institution.
The important point is, however, that the campaign against the National Bank uncovered a latent socialism, which lay concealed behind the rampant individualism of the pioneer Democracy. The ostensible grievance against the Bank was the possession by a semi-public corporation of special economic privileges; but the anti-Bank literature of the time was filled half unconsciously with a far more fundamental complaint. What the Western Democrats disliked and feared most of all was the possession of any special power by men of wealth. Their crusade against the "Money Power" meant that in their opinion money must not become a power in a democratic state. They had no objection, of course, to certain inequalities in the distribution of wealth; but they fiercely resented the idea that such inequalities should give a group of men any special advantages which were inaccessible to their fellow-countrymen. The full meaning of their complaint against the Bank was left vague and ambiguous, because the Bank itself possessed special legal privileges; and the inference was that when these privileges were withdrawn, the "Money Power" would disappear with them. The Western Democrat devoutly believed that an approximately equal division of the good things of life would result from the possession by all American citizens of equal legal rights and similar economic opportunities. But the importance of this result in their whole point of view was concealed by the fact that they expected to reach it by wholly negative means—that is, by leaving the individual alone. The substantially equal distribution of wealth, which was characteristic of the American society of their own day, was far more fundamental in their system of political and social ideas than was the machinery of liberty whereby it was to be secured. And just as soon as it becomes apparent that the proposed machinery does as a matter of fact accomplish a radically unequal result, their whole political and economic creed cries loudly for revision.
The introduction of the spoils system was due to the perverted application of kindred ideas. The emoluments of office loomed large among the good things of life to the pioneer Democrat; and such emoluments differed from other economic rewards, in that they were necessarily at the disposal of the political organization. The public offices constituted the tangible political patrimony of the American people. It was not enough that they were open to everybody. They must actually be shared by almost everybody. The terms of all elected officials must be short, so that as many good democrats as possible could occupy an easy chair in the house of government; and officials must for similar reasons be appointed for only short terms. Traditional practice at Washington disregarded these obvious inferences from the principles of true democracy. Until the beginning of Jackson's first administration the offices in the government departments had been appropriated by a few bureaucrats who had grown old at their posts; and how could such a permanent appropriation be justified? The pioneer Democrat believed that he was as competent to do the work as any member of an office-holding clique, so that when he came into power, he corrected what seemed to him to be a genuine abuse in the traditional way of distributing the American political patrimony. He could not understand that training, special ability, or long experience constituted any special claim upon a public office, or upon any other particular opportunity or salary. One democrat was as good as another, and deserved his share of the rewards of public service. The state could not undertake to secure a good living to all good democrats, but, when properly administered, it could prevent any appropriation by a few people of the public pay-roll.
In the long run the effect of the spoils system was, of course, just the opposite of that anticipated by the early Jacksonian Democrats. It merely substituted one kind of office-holding privilege for another. It helped to build up a group of professional politicians who became in their turn an office-holding clique—the only difference being that one man in his political life held, not one, but many offices. Yet the Jacksonian Democrat undoubtedly believed, when he introduced the system into the Federal civil service, that he was carrying out a desirable reform along strictly democratic lines. He was betrayed into such an error by the narrowness of his own experience and of his intellectual outlook. His experience had been chiefly that of frontier life, in which the utmost freedom of economic and social movement was necessary; and he attempted to apply the results of this limited experience to the government of a complicated social organism whose different parts had very different needs. The direct results of the attempt were very mischievous. He fastened upon the American public service a system of appointment which turned political office into the reward of partisan service, which made it unnecessary for the public officials to be competent and impossible for them to be properly experienced, and which contributed finally to the creation of a class of office-holding politicians. But the introduction of the spoils system had a meaning superior to its results. It was, after all, an attempt to realize an ideal, and the ideal was based on a genuine experience. The "Virginian Oligarchy," although it was the work of Jefferson and his followers, was an anachronism in a state governed in the spirit of Jeffersonian Democratic principles. It was better for the Jacksonian Democrats to sacrifice what they believed to be an obnoxious precedent to their principles than to sacrifice their principles to mere precedent. If in so doing they were making a mistake, that was because their principles were wrong. The benefit which they were temporarily conferring on themselves, as a class in the community, was sanctioned by the letter and the spirit of their creed.
Closely connected with their perverted ideas and their narrow view of life, we may discern a leaven of new and useful democratic experience. The new and useful experience which they contributed to our national stock was that of homogeneous social intercourse. I have already remarked that the Western pioneers were the first large body of Americans who were genuinely national in feeling. They were also the first large body of Americans who were genuinely democratic in feeling. Consequently they imparted a certain emotional consistency to the American democracy, and they thereby performed a social service which was in its way quite as valuable as their political service. Democracy has always been stronger as a political than it has as a social force. When adopted as a political ideal of the American people, it was very far from possessing any effective social vitality; and until the present day it has been a much more active force in political than in social life. But whatever traditional social force it has obtained, can be traced directly to the Western pioneer Democrat. His democracy was based on genuine good-fellowship. Unlike the French Fraternity, it was the product neither of abstract theories nor of a disembodied humanitarianism. It was the natural issue of their interests, their occupations, and their manner of life. They felt kindly towards one another and communicated freely with one another because they were not divided by radical differences in class, standards, point of view, and wealth. The social aspect of their democracy may, in fact, be compared to the sense of good-fellowship which pervades the rooms of a properly constituted club.
Their community of feeling and their ease of communication had come about as the result of pioneer life in a self-governing community. The Western Americans were confronted by a gigantic task of overwhelming practical importance—the 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.
Both the Whig and the Democratic parties betrayed the insufficiency of their ideas by their behavior towards the problem of slavery. Hitherto I have refrained from comment on the effect which the institution of slavery was coming to have upon American politics because the increasing importance of slavery, and of the resulting anti-slavery agitation, demand for the purpose of this book special consideration. Such a consideration must now be undertaken. The bitter personal and partisan controversies of the Whigs and the Democrats were terminated by the appearance of a radical and a perilous issue; and in the settlement of this question the principles of both of these parties, in the manner in which they had been applied, were of no vital assistance.