to say, in different worlds. More accurately, they live in the same world, but they think and feel in different ones.
It is to these special worlds, it is to these private or group, or class, or provincial, or occupational, or national, or sectarian artifacts, that the political adjustment of mankind in the Great Society takes place. Their variety and complication are impossible to describe. Yet these fictions determine a very great part of men's political behavior. We must think of perhaps fifty sovereign parliaments consisting of at least a hundred legislative bodies. With them belong at least fifty hierarchies of provincial and municipal assemblies, which with their executive, administrative and legislative organs, constitute formal authority on earth. But that does not begin to reveal the complexity of political life. For in each of these innumerable centers of authority there are parties, and these parties are themselves hierarchies with their roots in classes, sections, cliques and clans; and within these are the individual politicians, each the personal center of a web of connection and memory and fear and hope.
Somehow or other, for reasons often necessarily obscure, as the result of domination or compromise or a logroll, there emerge from these political bodies commands, which set armies in motion or make peace, conscript life, tax, exile, imprison, protect property or confiscate it, encourage one kind of enterprise and discourage another, facilitate immigration or obstruct it, improve communication or censor it, establish schools, build navies, proclaim "policies," and "destiny," raise economic barriers, make property or unmake it, bring one people under the rule of another, or favor one class as against another. For each of these decisions some view of the facts is taken to be conclusive, some view of the circumstances is accepted as the basis of inference and as the stimulus of feeling. What view of the facts, and why that one?
And yet even this does not begin to exhaust the real complexity. The formal political structure exists in a social environment, where there are innumerable large and small corporations and institutions, voluntary and semi-voluntary associations, national, provincial, urban and neighborhood groupings, which often as not make the decision that the political body registers. On what are these decisions based?
"Modern society," says Mr. Chesterton, "is intrinsically insecure because it is based on the notion that all men will do the same thing for different reasons. … And as within the head of any convict may be the hell of a quite solitary crime, so in the house or under the hat of any suburban clerk may be the limbo of a quite separate philosophy. The first man may be a complete Materialist and feel his own body as a horrible machine manufacturing his own mind. He may listen to his thoughts as to the dull ticking of a clock. The man next door may be a Christian Scientist and regard his own body as somehow rather less substantial than his own shadow. He may come almost to regard his own arms and legs as delusions like moving serpents in the dream of delirium tremens. The third man in the street may not be a Christian Scientist but, on the contrary, a Christian. He may live in a fairy tale as his neighbors would say; a secret but solid fairy tale full of the faces and presences of unearthly friends. The fourth man may be a theosophist, and only too probably a vegetarian; and I do not see why I should not gratify myself with the fancy that the fifth man is a devil worshiper. … Now whether or not this sort of variety is valuable, this sort of unity is shaky. To expect that all men for all time will go on thinking different things, and yet doing the same things, is a doubtful speculation. It is not founding society on a communion, or even on a convention, but rather on a coincidence. Four men may meet under the same lamp post; one to paint it pea green as part of a great municipal reform; one to read his breviary in the light of it; one to embrace it with accidental ardour in a fit of alcoholic enthusiasm; and the last merely because the pea green post is a conspicuous point of rendezvous with his young lady. But to expect this to happen night after night is unwise. … " [Footnote: G. K. Chesterton, "The Mad Hatter and the Sane Householder," Vanity Fair, January, 1921, p. 54]
For the four men at the lamp post substitute the governments, the parties, the corporations, the societies, the social sets, the trades and professions, universities, sects, and nationalities of the world. Think of the legislator voting a statute that will affect distant peoples, a statesman coming to a decision. Think of the Peace Conference reconstituting the frontiers of Europe, an ambassador in a foreign country trying to discern the intentions of his own government and of the foreign government, a promoter working a concession in a backward country, an editor demanding a war, a clergyman calling on the police to regulate amusement, a club lounging-room making up its mind about a strike, a sewing circle preparing to regulate the schools, nine judges deciding whether a legislature in Oregon may fix the working hours of women, a cabinet meeting to decide on the recognition of a government, a party convention choosing a candidate and writing a platform, twenty-seven million voters casting their ballots, an Irishman in Cork thinking about an Irishman in Belfast, a Third International planning to reconstruct the whole of human society, a board of directors confronted with a set of their employees' demands, a boy choosing a career, a merchant estimating supply and demand for the coming season, a speculator predicting the course of the market, a banker deciding whether to put credit behind a new enterprise, the advertiser, the reader of advertisments. … Think of the different sorts of Americans thinking about their notions of "The British Empire" or "France" or "Russia" or "Mexico." It is not so different from Mr. Chesterton's four men at the pea green lamp post.
6
And so before we involve ourselves in the jungle of obscurities about the innate differences of men, we shall do well to fix our attention upon the extraordinary differences in what men know of the world. [Footnote: Cf. Wallas, Our Social Heritage, pp. 77 et seq.] I do not doubt that there are important biological differences. Since man is an animal it would be strange if there were not. But as rational beings it is worse than shallow to generalize at all about comparative behavior until there is a measurable similarity between the environments to which behavior is a response.
The pragmatic value of this idea is that it introduces a much needed refinement into the ancient controversy about nature and nurture, innate quality and environment. For the pseudo-environment is a hybrid compounded of "human nature" and "conditions." To my mind it shows the uselessness of pontificating about what man is and always will be from what we observe man to be doing, or about what are the necessary conditions of society. For we do not know how men would behave in response to the facts of the Great Society. All that we really know is how they behave in response to what can fairly be called a most inadequate picture of the Great Society. No conclusion about man or the Great Society can honestly be made on evidence like that.
This, then, will be the clue to our inquiry. We shall assume that what each man does is based not on direct and certain knowledge, but on pictures made by himself or given to him. If his atlas tells him that the world is flat he will not sail near what he believes to be the edge of our planet for fear of falling off. If his maps include a fountain of eternal youth, a Ponce de Leon will go in quest of it. If someone digs up yellow dirt that looks like gold, he will for a time act exactly as if he had found gold. The way in which the world is imagined determines at any particular moment what men will do. It does not determine what they will achieve. It determines their effort, their feelings, their hopes, not their accomplishments and results. The very men who most loudly proclaim their "materialism" and their contempt for "ideologues," the Marxian communists, place their entire hope on what? On the formation by propaganda of a class-conscious group. But what is propaganda, if not the effort to alter the picture to which men respond, to substitute one social pattern for another? What is class consciousness but a way of realizing the world? National consciousness but another way? And Professor Giddings' consciousness of kind, but a process of believing that we recognize among the multitude certain ones marked as our kind?
Try to explain social life as the pursuit of pleasure and the avoidance of pain. You will soon be saying that the hedonist begs the question, for even supposing that man does pursue these ends, the crucial problem of why he thinks one course rather than another likely to produce pleasure, is untouched. Does the guidance of man's conscience explain? How then does he happen to have the particular conscience which he has? The theory of economic self-interest? But how do men come to conceive their interest in one way rather than another? The desire for security, or prestige, or domination, or what is vaguely called self-realization? How do men conceive their security, what do they consider prestige, how do they figure