Practical Politics; or, the Liberalism of To-day Part 2

After this recital of Liberal deeds, it may fairly be asked, "What are Liberal principles?" and these it is not easy to define off-hand. There are certain general truths which are the commonplaces of both parties, and no serious attempt has yet been made to lay down a system of principles with which none except Liberals can agree. But there are differences that underlie the action of the two parties which are unmistakable, and are worth finding out.

If one were to ask the first half-dozen Liberals he met for a definition of their principles, varying and perhaps vague replies would be received. For in politics, as in other matters that combine speculation with practical action, it is only the few who speculate, while the many are content to act. And even most of those who tried to answer would be apt to reply that Liberal principles could be summed up in the old party watch-word--"Peace, Retrenchment, and Reform," thus confounding Liberal principles with Liberal aims.

That these aims are well worth striving for has long been an accepted doctrine of the party; but, in trying to gain them, we have to adapt them to circ.u.mstances, and are not called upon in every single emergency to push them to their logical extent. Logic, after all, is only a pair of spectacles, not eyesight itself; and attempts to arrange human affairs upon too precise a basis frequently end, as France so often has shown, in failure. We long for peace, but not for peace at any price; we ask for retrenchment, but not an indiscriminate paring down of expenditure for the sake of showing a saving; and we struggle for reform, but not to cut all the branches off the trees on the chance of improving their appearance.

Before, in fact, we have been able to struggle at all for these or any other points in politics, certain principles have had to be acted upon by generations of progressive thinkers, which have developed and strengthened our liberties. It is, perhaps, presumptuous to attempt to lay down in a few words a basis of Liberal principle, but I would submit that that basis may be found in the contention that

_All men should be equal before the law_;

that, as a consequence,

_All should have freedom of thought, freedom of speech, and freedom of action_;

and that, in order to secure and retain these liberties,

_The people should govern themselves_.

With regard to the first point, I do not contend that all men are, or ever can be, equal. Differences of mental and physical strength, of energy and temperament, and of will to work, there must always be; and in the struggle for existence, which is likely to grow even keener as the world becomes more filled, the fittest must continue to come to the top, as they have done and deserve to do. A law-made equality would not last a week, but much law-made inequality has lasted for centuries, and it is against this that Liberals as Liberals must protest. We object to all law-made privilege, and we ask that men gifted with equal capacities shall have equal chances. We do not claim any new privilege for the poor, but we demand the abolition of the old privileges, express and un-express, of the rich. Something was done in the latter direction when the system of nomination in most departments of the civil service and that of purchase in the army were got rid of. But as long as in the higher departments of public affairs a man has a place in the legislature merely because he is the son of his father; as long as in the humbler branches no one unpossessed of a property qualification can sit on certain local boards; and as long as in daily life the facilities for frequent appeal, devised by lawyers within the House for the benefit of lawyers without, provide a power for wealth that is often used to defeat the ends of justice, so long, to take these alone out of many instances, shall we lack that equality of opportunity which we demand not as a favour but a right.

But if every man is to be equal before the law, he must have the right to think as his reason directs; to discuss as freely as he thinks; and to act as he pleases, so long as his neighbour is not injured in the honest discharge of his duties, or the common weal put in jeopardy.

"Give me," said Milton, "the liberty to know, to utter, and to argue according to conscience, above all liberties"--for it is certain that with freedom of thought and discussion all other liberties will follow.

John Mill carried this principle to the fullest extent when he argued that "if all mankind, minus one, were of one opinion, and only one person were of the contrary opinion, mankind would be no more justified in silencing that one person than he, if he had the power, would be justified in silencing mankind." To all such sweeping generalizations there are, however, possible exceptions. No man would be much inclined to blame Cromwell for suppressing the pamphlet "Killing no Murder,"

which directly advocated his own a.s.sa.s.sination; even the strongest lover of free discussion would not be prepared to allow the systematic circulation of exhortations to blow up our public buildings, and directions as to the best way of doing it; and instances may conceivably arise--and an invasion one of them--where absolute freedom of publication and debate would form a national danger. Our liberties, therefore, would be sufficiently protected if we recognized the right of every man to speak and to act as he pleases, "so long as his neighbour is not injured in the honest discharge of his duties, or the common weal put in jeopardy."

In order, however, that men may be able to think, speak, and do as they deem right, it is necessary that the people shall rule, and that the majority, when it has made up its mind, shall have the power to carry out its decree. Even the Tories of these days will not dispute this principle, and, therefore, Liberals cannot claim it as at this moment their own; and yet, broadly speaking, the root idea of the Tory party is the aristocratic theory that the few ought to govern the many, while that of the Liberal party is the democratic, that the many ought to govern the few.

In the days before the ma.s.s of the people were a real power in the affairs of the State, this difference was very clearly marked, for the Tories then were under no necessity to conceal their belief that the "common herd" were not to be trusted in political concerns. And it is useful, as showing what the high Tory doctrine on this point really was, to recall the fact that a judge on the bench, less than a century ago, in summing up at a political trial, laid it down as a doctrine not to be questioned that "a government in every country should be just like a corporation; and in this country it is made up of the landed interest, which alone has a right to be represented. As for rabble, who have nothing but personal property, what hold has the nation of them? What security for the payment of their taxes? They may pack up all their property on their backs, and leave the country in the twinkle of an eye; but landed property cannot be removed." And another judge at a political trial within the present century went even further in denying to the people not merely the right of interference with public affairs, but even of comment upon them. "It is said," he observed, "that we have a right to discuss the acts of our legislature. This would be a large permission indeed. Is there to be a power in the people to counteract the acts of the Parliament; and is the libeller to come and make the people dissatisfied with the Government under which he lives? This is not to be permitted to any man,--it is unconst.i.tutional and seditious."

We have outgrown such doctrines as these; and, thanks to the efforts of generations of Liberals who have pa.s.sed to their rest, the right of the "rabble who have nothing but personal property"--or, for the matter of that, no property at all--to take part in settling the affairs of the State, whether by criticism or active interference, is solidly established.

It may be argued that as the Tories of to-day have accepted democracy, the Liberals have no right to claim the principles here laid down as if they were without exception their own. But this Tory acceptance of democratic ideas is only partial, and a party which mainly depends upon the aristocracy for support can never adopt them with consistency and enthusiasm. The very existence of an hereditary legislature violates the principle that all men should be equal before the law; the theory upon which a State-established Church rests is equally a violation of the right of every one to think, speak, and act as he chooses; and the continuous efforts of the Tories to limit the franchise, and to erect barriers against the majority having their will, are utterly opposed to the view that the people should govern, and harmonize with the old idea that the people should be governed.

It must not be imagined that these differences between the parties mean nothing, or that we are beyond all danger of losing the advance we have made. The ease with which we might slip back into despotism is shown by the manner in which the Tories resort to coercion--or, as they prefer to term it, "exceptional legislation"--when a majority of the Irish people has to be cowed. The suspension of the Habeas Corpus Act, the abolition of trial by jury, the extinction of liberty of the press, and the denial of the right of public meeting have been frequently enacted against the majority of the people of Ireland, because their views on the political situation have not accorded with those of the majority of the people of England. And though they have all failed, and repeatedly failed, a variation of the same old plan is put in operation to-day as if it were a newly-discovered and infallible remedy for every popular ill.

Easy-going folk are apt to reply that, as these things concern only Ireland, it is of no special moment to ourselves, and that England is safe from any revival of a despotic system. Even if this were true it would be false morality, and false morality makes bad politics. But it is not true. Despotism is a disease which spreads, and any development of it applied to one part of the body politic might, in conceivable circ.u.mstances, be used as a precedent to apply it to the whole. And if it be said that in these happy days the men of England have the undisputed right to think as they like and talk as they will, it can be answered that not one of the shackles upon freedom of thought and freedom of action has been voluntarily struck off by the Tories, and that it is only lately that they prevented a member of Parliament for years from taking the seat to which he had been four times elected, because he avowed what he believed upon theological questions.

The difference between the two parties, even in the present general acceptance of a democratic system, may be put in words once used by Mr.

Chamberlain--"It is the essential condition, the cardinal principle of Liberalism, that we should recognize rights, and not merely confer favours." With us, the suffrage is the right of every free citizen; with the Tories, it is a favour conferred upon the working by the moneyed cla.s.ses. We demand religious equality; the Tories are willing to give toleration. But favours we do not ask, and toleration we will not have.

Liberals, in fact, are prepared substantially to subscribe to the principles laid down more than a century since in the American Declaration of Independence--a doc.u.ment which sounded the knell of despotism on its own side of the Atlantic, and awoke echoes which shook down another despotism on ours. "We hold," said that doc.u.ment, "these truths to be self-evident--that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are inst.i.tuted among men, deriving their just powers from the consent of the governed; that whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to inst.i.tute a new government, laying its foundation on such principles and organizing its powers in such form as to them shall seem most likely to effect their safety and happiness."

These, broadly speaking, are Liberal principles; and when one has absorbed them thoroughly, there comes to him that Liberal sentiment, that enthusiasm for his fellows, which feels a blow struck at any man's freedom, in any part of the whole world, as keenly as if it were struck at his own.

VIII.--ARE LIBERALS AND RADICALS AGREED?

It may be thought that by dealing only with "the fundamental principles of the Liberal party," the Radicals were put aside as if they had no separate existence; and to a large extent this is true, for Radicals are simply advanced Liberals. The principles just a.s.serted are common to all members of the progressive party. There are differences as to the time at which certain measures directly flowing from them shall become a portion of the party's platform; and that is all.

A great deal of the prejudice which used to exist against those called "Radicals" has died away, but traces of it linger still; and it will be well to see what Radicalism, as a phase of Liberalism, really is. It may sound strange to be told that the Whigs were the Radicals of an earlier day, and that they sometimes carried their Radicalism to the point of revolution. In these times it is becoming increasingly doubtful whether those who call themselves by what was once the honourable t.i.tle of "Whig" have any claim to be considered members of the Liberal party; and there are many who consider that they are now more truly conservative than the Conservatives themselves. The Whigs tell us that they are only acting as the drag on the wheel; but this implies that we are always going down hill. That we do not believe. We hold that we are progressing; and a drag which would act upon the coach as it climbs the hill is a product neither of prudence nor common sense.

The bulk of the party of progress in these days may be said to combine Liberal traditions with Radical instincts. The two can mingle with the utmost ease, and, though they may run side by side for some time before they join, the steady stream of the one and the rapid rush of the other always unite at last in one broad river of liberalizing sentiment, which fertilizes as it flows.

From the time when Bolingbroke wrote of some measure that "such a remedy might have wrought a _radical cure_ of the evil that threatens our const.i.tution" to the date, a century later, when those who wished to introduce a "radical reform" into our representative system were called by the name, there were many Whigs who talked Radicalism without being aware of it; but when the t.i.tle had been given to a section of the Liberal party, it became for a long period a term of reproach. Mr.

Gladstone, once speaking at Birmingham, quoted a definition of the early Radicals which described them as men "whose temper had been soured against the laws and inst.i.tutions of their country;" and he admitted that there was much justification for their having been so. But one can quite understand that men of a soured temper were not likely to be popular with the placid politician who stayed at home, or the place-hunter who went to the House of Commons; and the bad meaning, once attached to the name, remained affixed to it for a very long time.

Mr. Gladstone, in the speech referred to, was the first great English statesman to try and remove the reproach; and this he did by defining a Radical as "a man who is in earnest." This was flattering, but as a definition lacked precision, for Tories are often in desperate earnest.

Many Radicals would a.s.sert that the very name--coming, as it of course does, from the Latin word for "root"--tells everything; that it signifies that they go to the root of all matters with which they deal, and that, where reform is needed, it is a root and branch reform they advocate.

To this it may be replied that to go to the root of everything is not always practicable and is not necessarily judicious. If a tree be thoroughly rotten, if it be liable to be shaken to the ground by the first blast, and thereby to injure all its surroundings, it should certainly be cut down, and as soon as it conveniently can be. But if the tree has only two or three rotten branches, there is no necessity to go to its root. If one does, it will very probably kill a good tree which, with only the decayed portions removed, might bear valuable fruit. As with trees, so with inst.i.tutions; and what seems to be forgotten by many who call themselves Radical is that, in a highly-complex civilization such as ours, we have to bear with some things that are far from ideal, simply because of that force of do-nothingness which, powerful in mechanics, is as great in political life.

A friend who has long worked in the Liberal cause once observed: "The misfortune is that it is difficult to tell what a man's ideas of public policy are from the mere fact of his calling himself a Radical. If by Radical is meant Advanced Liberal--a Liberal determined to push forward with all practicable speed, a Liberal who is in earnest--then I can understand it, and I will readily take the name. But if by Radical is meant a somewhat hysterical creature, who is ready to fight for every fad that tickles his fancy, as he seems to be in some cases, or a cantankerous being whose crotchets compel him to sever himself from all other workers, as he is in others; if he is of the extreme Spencerian school, and demurs to most legislation on the ground that it is over-legislation, or of the extreme Socialist school, and demands that Government shall do everything, and individual effort be practically strangled by force of law, I am not a Radical, and hope never to be called one."

But the practical Radicalism which is one of the greatest factors in Liberal policy at the present day, is far removed from the schools just depicted. The reasonable Radical is not a believer in any of the schemes--as old as the hills and yet unblus.h.i.+ngly preached to-day--which, by some legislative hocus-pocus, some supreme stroke of statecraft, will "put a pot on every fire and a fowl in every pot;" will endow each widow and give a portion to all unmarried girls; will feed the poor without burdening the community; and will make all the crooked paths straight without undue trouble to ourselves. He holds that

Diseases desperate grown By desperate remedies are removed, Or not at all;

but he does not consider all diseases to be of the character described; he does not refuse the half-loaf because for the moment the whole one is impossible of attainment; and he does not repudiate other honest workers in the cause of progress because their pace is not quite so swift, and their point of view somewhat different.

In the constant striving after a high ideal, there is in the Radical's heart a resolute desire to emerge from any rut into which politics may have degenerated. For the very reason of his existence is that, if there be an abuse in Church or State which agitation and argument can remove, all honest endeavours must be made to remove it. He cannot forget that many abuses have been got rid of by these means, and he profits by the lesson to attack those which remain. It is their extinction at which he aims. Earnestness, enthusiasm, and devotion to principle are his weapons, and these he will not waste in fruitless longings after a perfect State, but will use them to make the State we possess as perfect as is possible. In all things he will aim at the practical; he will remember that compromise is not necessarily cowardly, and that it is possible for those who disagree with him to be as honest in their views and as pure in their aims as himself. And in striving for the greatest happiness of the greatest number, he will never forget that the greatest number is all.

The answer may be made that this is an ideal Radical, and that the real article is very different. So many have been taught to think, but they are wrong. There are some rough diamonds in the Radical party, it is true; but, so long as they be diamonds, we can afford to wait a little for the polish. They are bigoted it may be said, and bigotry is hateful.

But bigots are just as useful to a reform as backwoodsmen to a new community; they clear away obstacles from which gentler men would shrink; rough and occasionally awkward to deal with, they make the pathways along which others can move.

But, it is sometimes asked, where are the old philosophical Radicals--men of the stamp of Bentham, and Grote, and James Mill? Dead, all of them, having done their life's work faithfully and well; and their successors have to look at politics from the standpoint of to-day, and not of half a century ago. And when the Tories say that these were especially admirable men, it must not be forgotten that their ideas were as strongly opposed and their persons as bitterly a.s.sailed by the Tories of their own day as are the ideas and the persons of the unphilosophical Radicals--if they are to be called so--of this present year of grace.

The Radicals of to-day have their faults, and there shall be no attempt to conceal them. Many who call themselves by the name discredit it by impatience of opposition, readiness to attribute interested motives to those differing from them, and intolerance towards those who exercise in another direction what they emphatically claim for themselves--absolute freedom of thought, speech, and action. Some among them also are p.r.o.ne to be led aside by a catching phrase, without troubling to ask what it really means; and, in order to strengthen their forces, allow themselves to be connected with any movement that may for the moment be popular.

And even more, but these of a much higher stamp, are carried away by the dangerous delusion that in any political system can be found perfect happiness.

No honest Radical will deny the existence of these faults or be offended that they should be pointed out. But the essential purity of aim and depth of honest fervour possessed by the Radicals of this country deserves all recognition. At heavy sacrifice to themselves they have led the van in every great political movement, and their instinct has been proved to be right. They have held aloft the lamp of liberty in times of depression when Liberals of feebler soul would have hidden it beneath a bushel in the hope of brighter days. And, even were their failings more far-reaching than any that can be urged against them, their services as pioneers of freedom would ent.i.tle them to the heartiest thanks of all who have entered into their heritage because of the efforts the Radicals have made.

Radicals and Liberals, then, are agreed as to principle though they differ in methods, for the Liberal is a very good lantern, but a lantern which requires lighting; and it is the Radical who strikes the match.

IX.--WHAT ARE THE LIBERALS DOING?

There has now been told a great deal about the principles which the Liberals entertain, and a list has been given of the many glorious things the Liberals have done; but the question of greatest immediate interest is what the Liberals are doing, for we cannot live upon the exploits of the past, but upon the performances of the present and the promises of the future.

Although the Liberals at this moment are concentrating their main attention upon the question of self-government for Ireland, there are other important matters affecting the remainder of the United Kingdom which occupy a place in their thoughts, and which will form their future party "cry."

It has, of course, often been remarked that men when in Opposition call out for a great deal which they fail to accomplish when in office; but discredit does not of necessity ensue. It certainly shows that in certain instances men do not come up to their ideal, but does that prove the ideal to be wrong? Does it not rather prove that those who adopted it, like mortal men everywhere and in all ages, were fallible? Despite every drawback and every backsliding--and such drawbacks and backslidings are admittedly many--it is better to have a high ideal and fail frequently to attain it, than to have no definiteness of purpose and take the chance of blundering into the right.