can practice his wit. But almost always tradition is nothing but a record and a machine-made imitation of the habits that our ancestors created. The average conservative is a slave to the most incidental and trivial part of his forefathers' glory--to the archaic formula which happened to express their genius or the eighteenth century contrivance by which for a time it was served. To reverence Washington they wear a powdered wig; they do honor to Lincoln by cultivating awkward hands and ungainly feet.
It is fascinating to watch this kind of conservative in action. From Senator Lodge, for example, we do not expect any new perception of popular need. We know that probably his deepest sincerity is an attempt to reproduce the atmosphere of the Senate a hundred years ago. The manners of Mr. Lodge have that immobility which comes from too much gazing at bad statues of dead statesmen.
Yet just because a man is in opposition to Senator Lodge there is no guarantee that he has freed himself from the routineer's habit of mind. A prejudice against some mannerism or a dislike of pretensions may merely cloak some other kind of routine. Take the "good government" attitude. No fresh insight is behind that. It does not promise anything; it does not offer to contribute new values to human life. The machine which exists is accepted in all its essentials: the "goo-goo" yearns for a somewhat smoother rotation.
Often as not the very effort to make the existing machine run more perfectly merely makes matters worse. For the tinkering reformer is frequently one of the worst of the routineers. Even machines are not altogether inflexible, and sometimes what the reformer regards as a sad deviation from the original plans is a poor rickety attempt to adapt the machine to changing conditions. Think what would have happened had we actually remained stolidly faithful to every intention of the Fathers. Think what would happen if every statute were enforced. By the sheer force of circumstances we have twisted constitutions and laws to some approximation of our needs. A changing country has managed to live in spite of a static government machine. Perhaps Bernard Shaw was right when he said that "the famous Constitution survives only because whenever any corner of it gets into the way of the accumulating dollar it is pettishly knocked off and thrown away. Every social development, however beneficial and inevitable from the public point of view, is met, not by an intelligent adaptation of the social structure to its novelties but by a panic and a cry of Go Back."
I am tempted to go further and put into the same class all those radicals who wish simply to substitute some other kind of machine for the one we have. Though not all of them would accept the name, these reformers are simply utopia-makers in action. Their perceptions are more critical than the ordinary conservatives'. They do see that humanity is badly squeezed in the existing mould. They have enough imagination to conceive a different one. But they have an infinite faith in moulds. This routine they don't believe in, but they believe in their own: if you could put the country under a new "system," then human affairs would run automatically for the welfare of all. Some improvement there might be, but as almost all men are held in an iron devotion to their own creations, the routine reformers are simply working for another conservatism, and not for any continuing liberation.
The type of statesman we must oppose to the routineer is one who regards all social organization as an instrument. Systems, institutions and mechanical contrivances have for him no virtue of their own: they are valuable only when they serve the purposes of men. He uses them, of course, but with a constant sense that men have made them, that new ones can be devised, that only an effort of the will can keep machinery in its place. He has no faith whatever in automatic governments. While the routineers see machinery and precedents revolving with mankind as puppets, he puts the deliberate, conscious, willing individual at the center of his philosophy. This reversal is pregnant with a new outlook for statecraft. I hope to show that it alone can keep step with life; it alone is humanly relevant; and it alone achieves valuable results.
Call this man a political creator or a political inventor. The essential quality of him is that he makes that part of existence which has experience the master of it. He serves the ideals of human feelings, not the tendencies of mechanical things.
The difference between a phonograph and the human voice is that the phonograph must sing the song which is stamped upon it. Now there are days--I suspect the vast majority of them in most of our lives--when we grind out the thing that is stamped upon us. It may be the governing of a city, or teaching school, or running a business. We do not get out of bed in the morning because we are eager for the day; something external--we often call it our duty--throws off the bed-clothes, complains that the shaving water isn't hot, puts us into the subway and lands us at our office in season for punching the time-check. We revolve with the business for three or four hours, signing letters, answering telephones, checking up lists, and perhaps towards twelve o'clock the prospect of lunch puts a touch of romance upon life. Then because our days are so unutterably the same, we turn to the newspapers, we go to the magazines and read only the "stuff with punch," we seek out a "show" and drive serious playwrights into the poorhouse. "You can go through contemporary life," writes Wells, "fudging and evading, indulging and slacking, never really hungry nor frightened nor passionately stirred, your highest moment a mere sentimental orgasm, and your first real contact with primary and elementary necessities the sweat of your death-bed."
The world grinds on: we are a fly on the wheel. That sense of an impersonal machine going on with endless reiteration is an experience that imaginative politicians face. Often as not they disguise it under heroic phrases and still louder affirmation, just as most of us hide our cowardly submission to monotony under some word like duty, loyalty, conscience. If you have ever been an office-holder or been close to officials, you must surely have been appalled by the grim way in which committee-meetings, verbose reports, flamboyant speeches, requests, and delegations hold the statesman in a mind-destroying grasp. Perhaps this is the reason why it has been necessary to retire Theodore Roosevelt from public life every now and then in order to give him a chance to learn something new. Every statesman like every professor should have his sabbatical year.
The revolt against the service of our own mechanical habits is well known to anyone who has followed modern thought. As a sharp example one might point to Thomas Davidson, whom William James called "individualist à outrance". … "Reprehending (mildly) a certain chapter of my own on 'Habit,' he said that it was a fixed rule with him to form no regular habits. When he found himself in danger of settling into even a good one, he made a point of interrupting it."
Such men are the sparkling streams that flow through the dusty stretches of a nation. They invigorate and emphasize those times in your own life when each day is new. Then you are alive, then you drive the world before you. The business, however difficult, shapes itself to your effort; you seem to manage detail with an inferior part of yourself, while the real soul of you is active, planning, light. "I wanted thought like an edge of steel and desire like a flame." Eager with sympathy, you and your work are reflected from many angles. You have become luminous.
Some people are predominantly eager and wilful. The world does not huddle and bend them to a task. They are not, as we say, creatures of environment, but creators of it. Of other people's environment they become the most active part--the part which sets the fashion. What they initiate, others imitate. Theirs is a kind of intrinsic prestige. These are the natural leaders of men, whether it be as head of the gang or as founder of a religion.
It is, I believe, this power of being aggressively active towards the world which gives man a miraculous assurance that the world is something he can make. In creative moments men always draw upon "some secret spring of certainty, some fundamental well into which no disturbing glimmers penetrate." But this is no slack philosophy, for the chance is denied by which we can lie back upon the perfection of some mechanical contrivance. Yet in the light of it government becomes alert to a process of continual creation, an unceasing invention of forms to meet constantly changing needs.
This philosophy is not only difficult to practice: it is elusive when you come to state it. For our political language was made to express a routine conception of government. It comes to us from the Eighteenth Century. And no matter how much we talk about the infusion of the "evolutionary" point of view into all of modern thought, when the test is made political practice shows itself almost virgin to the idea. Our theories assume, and our language is fitted to thinking of government as a frame--Massachusetts, I believe, actually calls her fundamental