It is perfectly clear to every man who has any vision of the immediate future, who can forecast any part of it from the indications of the present, that we are just upon the threshold of a time when the systematic life of this country will be sustained, or at least supplemented, at every point by governmental activity. And we have now to determine what kind of governmental activity it shall be; whether, in the first place, it shall be direct from the government itself, or whether it shall be indirect, through instrumentalities which have already constituted themselves and which stand ready to supersede the government.
I believe that the time has come when the governments of this country, both state and national, have to set the stage, and set it very minutely and carefully, for the doing of justice to men in every relationship of life. It has been free and easy with us so far; it has been go as you please; it has been every man look out for himself; and we have continued to assume, up to this year when every man is dealing, not with another man, in most cases, but with a body of men whom he has not seen, that the relationships of property are the same that they always were. We have great tasks before us, and we must enter on them as befits men charged with the responsibility of shaping a new era.
We have a great program of governmental assistance ahead of us in the cooperative life of the nation; but we dare not enter upon that program until we have freed the government. That is the point. Benevolence never developed a man or a nation. We do not want a benevolent government. We want a free and a just government. Every one of the great schemes of social uplift which are now so much debated by noble people amongst us is based, when rightly conceived, upon justice, not upon benevolence. It is based upon the right of men to breathe pure air, to live; upon the right of women to bear children, and not to be overburdened so that disease and breakdown will come upon them; upon the right of children to thrive and grow up and be strong; upon all these fundamental things which appeal, indeed, to our hearts, but which our minds perceive to be part of the fundamental justice of life.
Politics differs from philanthropy in this: that in philanthropy we sometimes do things through pity merely, while in politics we act always, if we are righteous men, on grounds of justice and large expediency for men in the mass. Sometimes in our pitiful sympathy with our fellow-men we must do things that are more than just. We must forgive men. We must help men who have gone wrong. We must sometimes help men who have gone criminally wrong. But the law does not forgive. It is its duty to equalize conditions, to make the path of right the path of safety and advantage, to see that every man has a fair chance to live and to serve himself, to see that injustice and wrong are not wrought upon any.
We ought not to permit passion to enter into our thoughts or our hearts in this great matter; we ought not to allow ourselves to be governed by resentment or any kind of evil feeling, but we ought, nevertheless, to realize the seriousness of our situation. That seriousness consists, singularly enough, not in the malevolence of the men who preside over our industrial life, but in their genius and in their honest thinking. These men believe that the prosperity of the United States is not safe unless it is in their keeping. If they were dishonest, we might put them out of business by law; since most of them are honest, we can put them out of business only by making it impossible for them to realize their genuine convictions. I am not afraid of a knave. I am not afraid of a rascal. I am afraid of a strong man who is wrong, and whose wrong thinking can be impressed upon other persons by his own force of character and force of speech. If God had only arranged it that all the men who are wrong were rascals, we could put them out of business very easily, because they would give themselves away sooner or later; but God has made our task heavier than that—he has made some good men who think wrong. We cannot fight them because they are bad, but because they are wrong. We must overcome them by a better force, the genial, the splendid, the permanent force of a better reason.
The reason that America was set up was that she might be different from all the nations of the world in this: that the strong could not put the weak to the wall, that the strong could not prevent the weak from entering the race. America stands for opportunity. America stands for a free field and no favor. America stands for a government responsive to the interests of all. And until America recovers those ideals in practice, she will not have the right to hold her head high again amidst the nations as she used to hold it.
It is like coming out of a stifling cellar into the open where we can breathe again and see the free spaces of the heavens to turn away from such a doleful program of submission and dependence toward the other plan, the confident purpose for which the people have given their mandate. Our
