no longer remain merely an anticipation. It becomes in that case a responsibility, which requires for its fulfillment a certain kind of behavior on the part of himself and his fellow-Americans. And when we attempt to define the Promise of American life, we are obliged, also, to describe the kind of behavior which the fulfillment of the Promise demands.
The distinction between the two aspects of America as a Land of Promise made in the preceding paragraph is sufficiently obvious, but it is usually slurred by the average good American patriot. The better future, which is promised for himself, his children, and for other Americans, is chiefly a matter of confident anticipation. He looks upon it very much as a friendly outsider might look on some promising individual career. The better future is understood by him as something which fulfills itself. He calls his country, not only the Land of Promise, but the Land of Destiny. It is fairly launched on a brilliant and successful career, the continued prosperity of which is prophesied by the very momentum of its advance. As Mr. H.G. Wells says in "The Future in America," "When one talks to an American of his national purpose, he seems a little at a loss; if one speaks of his national destiny, he responds with alacrity." The great majority of Americans would expect a book written about "The Promise of American Life" to contain chiefly a fanciful description of the glorious American future—a sort of Utopia up-to-date, situated in the land of Good-Enough, and flying the Stars and Stripes. They might admit in words that the achievement of this glorious future implied certain responsibilities, but they would not regard the admission either as startling or novel. Such responsibilities were met by our predecessors; they will be met by our followers. Inasmuch as it is the honorable American past which prophesies on behalf of the better American future, our national responsibility consists fundamentally in remaining true to traditional ways of behavior, standards, and ideals. What we Americans have to do in order to fulfill our national Promise is to keep up the good work—to continue resolutely and cheerfully along the appointed path.
The reader who expects this book to contain a collection of patriotic prophecies will be disappointed. I am not a prophet in any sense of the word, and I entertain an active and intense dislike of the foregoing mixture of optimism, fatalism, and conservatism. To conceive the better American future as a consummation which will take care of itself—as the necessary result of our customary conditions, institutions, and ideas—persistence in such a conception is admirably designed to deprive American life of any promise at all. The better future which Americans propose to build is nothing if not an idea which must in certain essential respects emancipate them from their past. American history contains much matter for pride and congratulation, and much matter for regret and humiliation. On the whole, it is a past of which the loyal American has no reason to feel ashamed, chiefly because it has throughout been made better than it was by the vision of a better future; and the American of to-day and to-morrow must remain true to that traditional vision. He must be prepared to sacrifice to that traditional vision even the traditional American ways of realizing it. Such a sacrifice is, I believe, coming to be demanded; and unless it is made, American life will gradually cease to have any specific Promise.
The only fruitful promise of which the life of any individual or any nation can be possessed, is a promise determined by an ideal. Such a promise is to be fulfilled, not by sanguine anticipations, not by a conservative imitation of past achievements, but by laborious, single-minded, clear-sighted, and fearless work. If the promising career of any individual is not determined by a specific and worthy purpose, it rapidly drifts into a mere pursuit of success; and even if such a pursuit is successful, whatever promise it may have had, is buried in the grave of its triumph. So it is with a nation. If its promise is anything more than a vision of power and success, that addition must derive its value from a purpose; because in the moral world the future exists only as a workshop in which a purpose is to be realized. Each of the several leading European nations is possessed of a specific purpose determined for the most part by the pressure of historical circumstances; but the American nation is committed to a purpose which is not merely of historical manufacture. It is committed to the realization of the democratic ideal; and if its Promise is to be fulfilled, it must be prepared to follow whithersoever that ideal may lead.
No doubt Americans have in some measure always conceived their national future as an ideal to be fulfilled. Their anticipations have been uplifting as well as confident and vainglorious. They have been prophesying not merely a safe and triumphant, but also a better, future. The ideal demand for some sort of individual and social amelioration has always accompanied even their vainest flights of patriotic prophecy. They may never have sufficiently realized that this better future, just in so far as it is better, will have to be planned and constructed rather than fulfilled of its own momentum; but at any rate, in seeking to disentangle and emphasize the ideal implications of the American national Promise, I am not wholly false to the accepted American tradition. Even if Americans have neglected these ideal implications, even if they have conceived the better future as containing chiefly a larger portion of familiar benefits, the ideal demand, nevertheless, has always been palpably present; and if it can be established as the dominant aspect of the American tradition, that tradition may be transformed, but it will not be violated.
Furthermore, much as we may dislike the American disposition to take the fulfillment of our national Promise for granted, the fact that such a disposition exists in its present volume and vigor demands respectful consideration. It has its roots in the salient conditions of American life, and in the actual experience of the American people. The national Promise, as it is popularly understood, has in a way been fulfilling itself. If the underlying conditions were to remain much as they have been, the prevalent mixture of optimism, fatalism, and conservatism might retain a formidable measure of justification; and the changes which are taking place in the underlying conditions and in the scope of American national experience afford the most reasonable expectation that this state of mind will undergo a radical alteration. It is new conditions which are forcing Americans to choose between the conception of their national Promise as a process and an ideal. Before, however, the nature of these novel conditions and their significance can be considered, we must examine with more care the relation between the earlier American economic and social conditions and the ideas and institutions associated with them. Only by a better understanding of the popular tradition, only by an analysis of its merits and its difficulties, can we reach a more consistent and edifying conception of the Promise of American life.
II
HOW THE PROMISE HAS BEEN REALIZED
All the conditions of American life have tended to encourage an easy, generous, and irresponsible optimism. As compared to Europeans, Americans have been very much favored by circumstances. Had it not been for the Atlantic Ocean and the virgin wilderness, the United States would never have been the Land of Promise. The European Powers have been obliged from the very conditions of their existence to be more circumspect and less confident of the future. They are always by way of fighting for their national security and integrity. With possible or actual enemies on their several frontiers, and with their land fully occupied by their own population, they need above all to be strong, to be cautious, to be united, and to be opportune in their policy and behavior. The case of France shows the danger of neglecting the sources of internal strength, while at the same time philandering with ideas and projects of human amelioration. Bismarck and Cavour seized the opportunity of making extremely useful for Germany and Italy the irrelevant and vacillating idealism and the timid absolutism of the third Napoleon. Great Britain has occupied in this respect a better situation than has the Continental Powers. Her insular security made her more independent of the menaces and complications of foreign politics, and left her free to be measurably liberal at home and immeasurably imperial abroad. Yet she has made only a circumspect use of her freedom. British liberalism was forged almost exclusively for the British people, and the British peace for colonial subjects. Great Britain could have afforded better than France to tie its national life to an over-national idea, but the only idea in which Britons have really believed was that