consequences, but the cause behind them was religious prejudice. Prof. James Franklin Jameson, of the Carnegie Institution at Washington, rightly has stressed a study of the religious denominations in the United States, of the Baptist, Methodist and other "circuit riders" of the old Middle West, as one of the most fruitful sources for a fuller knowledge and understanding of the history and development of the American nation. Neither George Whitefield, Peter Cartwright, nor Phillips Brooks of a later day, can be explained in terms of economic interpretation.

This false and entirely materialistic conception of the development of society and civilization is a mistake not only of the learned, but of the pseudo-learned, of the men and women of more or less education whose mental development has not progressed beyond an appreciation of Bernard Shaw, Henrik Ibsen and H.G. Wells. Most of them are estimable people, but the difficulty is that they are so idealistic that, so to speak, they never have both feet upon the ground at the same time. This is especially true of our esteemed contemporaries, the Socialists. These cheerful servants of an idealistic mammon pride themselves upon completely ignoring human nature. A few years ago, at a London meeting of the "parlor Socialists" known as the Fabian Society which, by the way, was presided over by Bernard Shaw, an old man began to harangue the audience with the words, "Human nature being as it is—" At once his voice was drowned out by a chorus of jeers, cat-calls and laughter. He never made his address, for the audience was unwilling to hear anything about "human nature." No Socialists in general are willing to do so, for human nature, with the mental and spiritual sides of life, is just the element with which their fallacious creed cannot deal, and they know it. But the human element must enter into business and trade in the problems of direction, management, even in the form of competition itself, and cannot possibly be eradicated.

It is amusing to note that these same Socialists are busily occupied with pointing out what they consider to be the failures of government, as well as of "business and capitalism." Yet they do not realize that they are thus condemning their own system, for if the governments of the world have failed to do the work at present laid upon them, how can they ever undertake the gigantic additional political and capitalistic burden that Socialism would impose? Thomas Jefferson, the patron saint of the party that President Wilson now leads, always expressed a fear of "too much government." It would appear that the present Administration and the Democratic members of Congress have wandered far from their old beliefs, and if recent legislation is the result of it, their Socialistic experiments have not been much of a success.

FOOTNOTES:

[1]

SOCIALISM—IS IT AMERICAN?

I

ITS CONFLICT WITH THE IDEA OF EQUALITY OF OPPORTUNITY

ToC

One of the main difficulties in discussing Socialism is to find a working definition; for this political or social movement is based upon a system of a priori reasoning which often is vague and lacking in deductions from practical experience. Socialism also is unreal in its assumptions and impractical in its conclusions, so that a person finds it almost impossible to give a definition that will include within its scope all the Socialistic vagaries and explain all the suppositions based upon nonexistent facts. Bearing this difficulty in mind, perhaps the following will serve as a working definition for the purposes of the present discussion. Socialism is the collective ownership (exerted through the government, or society politically organized) of the means of production and distribution of all forms of wealth. This means wealth not alone in mere terms of money but in the economic sense of everything that is of use for the support or enjoyment of mankind. Of course "production and distribution" means the manufacture and transportation of all forms of this economic wealth.

Inevitably this system would imply the substitution of the judgment of the government, or of governmental officials, for individual judgment, and for individual emulation and competition in all forms of human endeavor. Dr. David Jayne Hill recently has remarked that "if the tendency to monopolize and direct for its own purposes all human energies in channels of its own [i.e., the government's] devising were unrestrained, we should eventually have an official art, an official science and an official literature that would be like iron shackles to the human mind."^[2] The Socialist probably would object that this statement is extreme, but at least it is logical, and if Socialism be reasonable it must be logical, and it must be both reasonable and logical if it is to be popularly accepted.

The above might be stated in another way by saying that Socialism means the substitution of governmental judgment for that of the individual and for individual ambition as well. This is one of the strongest arguments against Socialism. Individual ambition is not only justifiable but also an absolute necessity for the integrity and growth of the human mind. Like everything else, ambition may be wrongly used or directed. It only goes to prove that the greater the value of anything the greater is the wrong when it is abused and not rightly used. In fact, proper ambition is the desire for greater opportunity for service according to the dictates of individual conscience and it lies at the basis of all religion and morality. Without ambition the individual mind goes to seed, so to speak,—there is no further growth or progress. This desire for greater service is the thing that produces patriotism, that causes men and women to work at the expense of personal interest for Liberty Loans, the Red Cross, Y.M.C.A., etc.

Professor Richard T. Ely well expresses the same thought by saying—"When we all come to make real genuine sacrifices for our country, sacrifices of which we are conscious, then we shall first begin to have the right kind of loyal love for our country. We shall never get that kind of love merely by pouring untold benefits upon the citizens."^[3] Also, Edward Jenks, the brilliant British historian, says that—"A society which discourages individual competition, which only acts indirectly upon the bulk of its members, which refuses to recruit its ranks with new blood, contains within itself the seeds of decay."^[4]

The attempt by Socialism to substitute a governmental standard of happiness for individual desire and ambition is merely another attempt to legislate human mind and character. A government cannot make a man happy by law any more than it can make him moral or