by Dan Laurence
Last October (1929) I was asked to address the enormous audience created by the new invention of Wireless Broadcast on a range of political and cultural topics introduced by a previous speaker under the general heading of Points of View. Among the topics was Democracy, presented, as usual, in a completely abstract guise as an infinitely beneficent principle in which we must trust though it slay us. I was determined that this time Votes for Everybody and Every Authority Elected by Vote should not escape by wearing its imposing mask. I delivered myself as follows:
Your Majesties, your Royal Highnesses, your Excellencies, your Graces and Reverences, my Lords, Ladies and Gentlemen, fellow-citizens of all degrees: I am going to talk to you about Democracy objectively: that is, as it exists and as we must all reckon with it equally, no matter what our points of view may be. Suppose I were to talk to you not about Democracy, but about the sea, which is in some respects rather like Democracy! We all have our own views of the sea. Some of us hate it and are never well when we are at it or on it. Others love it, and are never so happy as when they are in it or on it or looking at it. Some of us regard it as Britain’s natural realm and surest bulwark: others want a Channel Tunnel. But certain facts about the sea are quite independent of our feelings towards it. If I take it for granted that the sea exists, none of you will contradict me. If I say that the sea is sometimes furiously violent and always uncertain, and that those who are most familiar with it trust it least, you will not immediately shriek out that I do not believe in the sea; that I am an enemy of the sea; that I want to abolish the sea; that I am going to make bathing illegal; that I am out to ruin our carrying trade and lay waste all our seaside resorts and scrap the British Navy. If I tell you that you cannot breathe in the sea, you will not take that as a personal insult and ask me indignantly if I consider you inferior to a fish. Well, you must please be equally sensible when I tell you some hard facts about Democracy. When I tell you that it is sometimes furiously violent and always dangerous and treacherous, and that those who are familiar with it as practical statesmen trust it least, you must not at once denounce me as a paid agent of Benito Mussolini, or declare that I have become a Tory Die-hard in my old age, and accuse me of wanting to take away your votes and make an end of parliament, and the franchise, and free speech, and public meeting, and trial by jury. Still less must you rise in your places and give me three rousing cheers as a champion of medieval monarchy and feudalism. I am quite innocent of any such extravagances. All I mean is that whether we are Democrats or Tories, Catholics or Protestants, Communists or Fascists, we are all face to face with a certain force in the world called Democracy; and we must understand the nature of that force whether we want to fight it or to forward it. Our business is not to deny the perils of Democracy, but to provide against them as far as we can, and then consider whether the risks we cannot provide against are worth taking.
Democracy, as you know it, is seldom more than a long word beginning with a capital letter, which we accept reverently or disparage contemptuously without asking any questions. Now we should never accept anything reverently until we have asked it a great many very searching questions, the first two being What are you? and Where do you live? When I put these questions to Democracy the answer I get is “My name is Demos; and I live in the British Empire, the United States of America, and wherever the love of liberty burns in the heart of man. You, my friend Shaw, are a unit of Democracy: your name is also Demos: you are a citizen of a great democratic community: you are a potential constituent of the Parliament of Man, the Federation of the World.” At this I usually burst into loud cheers, which do credit to my enthusiastic nature. Tonight, however, I shall do nothing of the sort: I shall say “Dont talk nonsense. My name is not Demos: it is Bernard Shaw. My address is not the British Empire, nor the United States of America, nor wherever the love of liberty burns in the heart of man: it is at such and such a number in such and such a street in London; and it will be time enough to discuss my seat in the Parliament of Man when that celebrated institution comes into existence. I dont believe your name is Demos: nobody’s name is Demos; and all I can make of your address is that you have no address, and are just a tramp—if indeed you exist at all.”
You will notice that I am too polite to call Demos a windbag or a hot air merchant; but I am going to ask you to begin our study of Democracy by considering it first as a big balloon, filled with gas or hot air, and sent up so that you shall be kept looking up at the sky whilst other people are picking your pockets. When the balloon comes down to earth every five years or so you are invited to get into the basket if you can throw out one of the people who are sitting tightly in it; but as you can afford neither the time nor the money, and there are forty millions of you and hardly room for six hundred in the basket, the balloon goes up again with much the same lot in it and leaves you where you were before. I think you will admit that the balloon as an image of Democracy corresponds to the parliamentary facts.
Now let us examine a more poetic conception of Democracy. Abraham Lincoln is represented as standing amid the carnage of the battlefield of Gettysburg, and declaring that all that slaughter of Americans by Americans occurred in order that Democracy, defined as government of the people for the people by the people, should not perish from the earth. Let us pick this famous peroration to pieces and see what there really is inside it. (By the way, Lincoln did not really declaim it on the field of Gettysburg; and the American Civil War was not fought in defence of any such principle, but, on the contrary, to enable one half of the United States to force the other half to be governed as they did not wish to be governed. But never mind that. I mentioned it only to remind you that it seems impossible for statesmen to make speeches about Democracy, or journalists to report them, without obscuring it in a cloud of humbug.)
Now for the three articles of the definition. Number One: Government of the people: that, evidently, is necessary: a human community can no more exist without a government than a human being can exist without a co-ordinated control of its breathing and blood circulation. Number Two: Government for the people, is most important. Dean Inge put it perfectly for us when he called Democracy a form of society which means equal consideration for all. He added that it is a Christian principle, and that, as a Christian, he believes in it. So do I. That is why I insist on equality of income. Equal consideration for a person with a hundred a year and one with a hundred thousand is impossible. But Number Three: Government by the people, is quite a different matter. All the monarchs, all the tyrants, all the dictators, all the Diehard Tories are agreed that we must be governed. Democrats like the Dean and myself are agreed that we must be governed with equal consideration for everybody. But we repudiate Number Three on the ground that the people cannot govern. The thing is a physical impossibility. Every citizen cannot be a ruler any more than, every boy can be an engine driver or a pirate king. A nation of prime ministers or dictators is as absurd as an army of field marshals. Government by the people is not and never can be a reality: it is only a cry by which demagogues humbug us into voting for them. If you doubt this—if you ask me “Why should not the people make their own laws?” I need only ask you “Why should not the people write their own plays?” They cannot. It is much easier to write a good play than to make a good law. And there are not a hundred men in the world who can write a play good enough to stand daily wear and tear as long as a law must.
Now comes the question, If we cannot govern ourselves, what can we do to save ourselves from being at the mercy of those who can govern, and who may quite possibly be thoroughpaced grafters and scoundrels? The primitive answer is that as we are always in a huge majority we can, if rulers oppress us intolerably, burn their houses and tear them to pieces. This is not satisfactory. Decent people never do it until they have quite lost their heads; and when they have lost their heads they are as likely as not to burn the wrong house and tear the wrong man to pieces. When we have what is called a popular movement very few people who take part in it know w
hat it is all about. I once saw a real popular movement in London. People were running excitedly through the streets. Everyone who saw them doing it immediately joined in the rush. They ran simply because everyone else was doing it. It was most impressive to see thousands of people sweeping along at full speed like that. There could be no doubt that it was literally a popular movement. I ascertained afterwards that it was started by a runaway cow. That cow had an important share in my education as a political philosopher; and I can assure you that if you will study crowds, and lost and terrified animals, and things like that, instead of reading books and newspaper articles, you will learn a great deal about politics from them. Most general elections, for instance, are nothing but stampedes. Our last but one was a conspicuous example of this. The cow was a Russian one.
I think we may take it that neither mob violence nor popular movements can be depended on as checks upon the abuse of power by governments. One might suppose that at least they would act as a last resort when an autocrat goes mad and commits outrageous excesses of tyranny and cruelty. But it is a curious fact that they never do. Take two famous cases: those of Nero and Tsar Paul the First of Russia. If Nero had been an ordinary professional fiddler he would probably have been no worse a man than any member of the wireless orchestra. If Paul had been a lieutenant in a line regiment we should never have heard of him. But when these two poor fellows were invested with absolute powers over their fellow-creatures they went mad, and did such appalling things that they had to be killed like mad dogs. Only, it was not the people that rose up and killed them. They were dispatched quite privately by a very select circle of their own bodyguards. For a genuinely democratic execution of unpopular statesmen we must turn to the brothers De Witt, who were torn to pieces by a Dutch mob in the seventeenth century. They were neither tyrants nor autocrats. On the contrary, one of them had been imprisoned and tortured for his resistance to the despotism of William of Orange; and the other had come to meet him as he came out of prison. The mob was on the side of the autocrat. We may take it that the shortest way for a tyrant to get rid of a troublesome champion of liberty is to raise a hue and cry against him as an unpatriotic person, and leave the mob to do the rest after supplying them with a well tipped ringleader. Nowadays this is called direct action by the revolutionary proletariat. Those who put their faith in it soon find that proletariats are never revolutionary, and that their direct action, when it is controlled at all, is usually controlled by police agents.
Democracy, then, cannot be government by the people: it can only be government by consent of the governed. Unfortunately, when democratic statesmen propose to govern us by our own consent, they find that we dont want to be governed at all, and that we regard rates and taxes and rents and death duties as intolerable burdens. What we want to know is how little government we can get along with without being murdered in our beds. That question cannot be answered until we have explained what we mean by getting along. Savages manage to get along. Unruly Arabs and Tartars get along. The only rule in the matter is that the civilized way of getting along is the way of corporate action, not individual action; and corporate action involves more government than individual action.
Thus government, which used to be a comparatively simple affair, today has to manage an enormous development of Socialism and Communism. Our industrial and social life is set in a huge communistic framework of public roadways, streets, bridges, water supplies, power supplies, lighting, tramways, schools, dockyards, and public aids and conveniences, employing a prodigious army of police, inspectors, teachers, and officials of all grades in hundreds of departments. We have found by bitter experience that it is impossible to trust factories, workshops, and mines to private management. Only by stern laws enforced by constant inspection have we stopped the monstrous waste of human life and welfare it cost when it was left uncontrolled by the Government. During the war our attempt to leave the munitioning of the army to private enterprise led us to the verge of defeat and caused an appalling slaughter of our soldiers. When the Government took the work out of private hands and had it done in national factories it was at once successful. The private firms were still allowed to do what little they could; but they had to be taught to do it economically, and to keep their accounts properly, by Government officials. Our big capitalist enterprises now run to the Government for help as a lamb runs to its mother. They cannot even make an extension of the Tube railway in London without Government aid. Unassisted private capitalism is breaking down or getting left behind in all directions. If all our Socialism and Communism and the drastic taxation of unearned incomes which finances it were to stop, our private enterprises would drop like shot stags, and we should all be dead in a month. When Mr Baldwin tried to win the last election by declaring that Socialism had been a failure whenever and wherever it had been tried, Socialism went over him like a steam roller and handed his office to a Socialist Prime Minister. Nothing could save us in the war but a great extension of Socialism; and now it is clear enough that only still greater extensions of it can repair the ravages of the war and keep pace with the growing requirements of civilization.
What we have to ask ourselves, then, is not whether we will have Socialism and Communism or not, but whether Democracy can keep pace with the developments of both that are being forced on us by the growth of national and international corporate action.
Now corporate action is impossible without a governing body. It may be the central Government: it may be a municipal corporation, a county council, a district council, or a parish council. It may be the board of directors of a joint stock company, or of a trust made by combining several joint stock companies. Such boards, elected by the votes of the shareholders, are little States within the State, and very powerful ones, too, some of them. If they have not laws and kings, they have by-laws and chairmen. And you and I, the consumers of their services, are more at the mercy of the boards that organize them than we are at the mercy of parliament. Several active politicians who began as Liberals and are now Socialists have said to me that they were converted by seeing that the nation had to choose, not between governmental control of industry and control by separate private individuals kept in order by their competition for our custom, but between governmental control and control by gigantic trusts wielding great power without responsibility, and having no object but to make as much money out of us as possible. Our Government is at this moment having much more trouble with the private corporations on whom we are dependent for our coals and cotton goods than with France or the United States of America. We are in the hands of our corporate bodies, public or private, for the satisfaction of our everyday needs. Their powers are life and death powers. I need not labor this point: we all know it.
But what we do not all realize is that we are equally dependent on corporate action for the satisfaction of our religious needs. Dean Inge tells us that our general elections have become public auctions at which the contending parties bid against one another for our votes by each promising us a larger share than the other of the plunder of the minority. Now that is perfectly true. The contending parties do not as yet venture to put it exactly in those words; but that is what it comes to. And the Dean’s profession obliges him to urge his congregation, which is much wider than that of St. Paul’s (it extends across the Atlantic), always to vote for the party which pledges itself to go farthest in enabling those of us who have great possessions to sell them and give the price to the poor. But we cannot do this as private persons. It must be done by the Government or not at all. Take my own case. I am not a young man with great possessions; but I am an old man paying enough in income tax and surtax to provide doles for some hundreds of unemployed and old age pensioners. I have not the smallest objection to this: on the contrary, I advocated it strongly for years before I had any income worth taxing. But I could not do it if the Government did not arrange it for me. If the Government ceased taxing my superfluous money and redistributing it among people who have no incomes at all, I could do not
hing by myself. What could I do? Can you suggest anything? I could send my war bonds to the Chancellor of the Exchequer and invite him to cancel the part of the National Debt that they represent; and he would undoubtedly thank me in the most courteous official terms for my patriotism. But the poor would not get any of it. The other payers of surtax and income tax and death duties would save the interest they now have to pay on it: that is all. I should only have made the rich richer and myself poorer. I could burn all my share certificates and inform the secretaries of the companies that they might write off that much of their capital indebtedness. The result would be a bigger dividend for the rest of the shareholders, with the poor out in the cold as before. I might sell my war bonds and share certificates for cash, and throw the money into the street to be scrambled for; but it would be snatched up, not by the poorest, but by the best fed and most able-bodied of the scramblers. Besides, if we all tried to sell our bonds and shares—and this is what you have to consider; for Christ’s advice was not addressed to me alone but to all who have great possessions—the result would be that their value would fall to nothing, as the Stock Exchange would immediately become a market in which there were all sellers and no buyers. Accordingly, any spare money that the Government leaves me is invested where I can get the highest interest and the best security, as thereby I can make sure that it goes where it is most wanted and gives immediate employment. This is the best I can do without Government interference: indeed any other way of dealing with my spare money would be foolish and demoralizing; but the result is that I become richer and richer, and the poor become relatively poorer and poorer. So you see I cannot even be a Christian except through Government action; and neither can the Dean.