Public Opinion, Walter Lippmann [ebook reader for pc .TXT] 📗

professors. There you will still find it asserted that “the Chinese are fond of colors, and have their eyebrows much vaulted”

while “the heads of the Calmucks are depressed from above, but very large laterally, about the organ which gives the inclination to acquire; and this nation’s propensity to steal, etc., is admitted.”

[Footnote: Jastrow, op. cit., p. 156.]

The modern psychologists are disposed to regard the outward behavior of an adult as an equation between a number of variables, such as the resistance of the environment, repressed cravings of several maturities, and the manifest personality. [Footnote: Formulated by Kempf, Psychopathology, p. 74, as follows: Manifest wishes }

over }

Later Repressed Wishes }

Over } opposed by the resistance of the Adolescent Repressed Wishes } environment=Behavior Over }

Preadolescent Repressed Wishes }

] They permit us to suppose, though I have not seen the notion formulated, that the repression or control of cravings is fixed not in relation to the whole person all the time, but more or less in respect to his various selves. There are things he will not do as a patriot that he will do when he is not thinking of himself as a patriot. No doubt there are impulses, more or less incipient in childhood, that are never exercised again in the whole of a man’s life, except as they enter obscurely and indirectly into combination with other impulses.

But even that is not certain, since repression is not irretrievable.

For just as psychoanalysis can bring to the surface a buried impulse, so can social situations. [Footnote: Cf. the very interesting book of Everett Dean Martin, The Behavior of Crowds.

Also Hobbes, Leviathan, Part II, Ch. 25. “For the passions of men, which asunder are moderate, as the heat of one brand, in an assembly are like many brands, that inflame one another, especially when they blow one another with orations….”

LeBon, The Crowd, elaborates this observation of Hobbes’s.] It is only when our surroundings remain normal and placid, when what is expected of us by those we meet is consistent, that we live without knowledge of many of our dispositions. When the unexpected occurs, we learn much about ourselves that we did not know.

The selves, which we construct with the help of all who influence us, prescribe which impulses, how emphasized, how directed, are appropriate to certain typical situations for which we have learned prepared attitudes. For a recognizable type of experience, there is a character which controls the outward manifestations of our whole being. Murderous hate is, for example, controlled in civil life.

Though you choke with rage, you must not display it as a parent, child, employer, politician. You would not wish to display a personality that exudes murderous hate. You frown upon it, and the people around you also frown. But if a war breaks out, the chances are that everybody you admire will begin to feel the justification of killing and hating. At first the vent for these feelings is very narrow. The selves which come to the front are those which are attuned to a real love of country, the kind of feeling that you find in Rupert Brooke, and in Sir Edward Grey’s speech on August 3,1914, and in President Wilson’s address to Congress on April 2, 1917. The reality of war is still abhorred, and what war actually means is learned but gradually. For previous wars are only transfigured memories. In that honeymoon phase, the realists of war rightly insist that the nation is not yet awake, and reassure each other by saying: “Wait for the casualty lists.” Gradually the impulse to kill becomes the main business, and all those characters which might modify it, disintegrate. The impulse becomes central, is sanctified, and gradually turns unmanageable. It seeks a vent not alone on the idea of the enemy, which is all the enemy most people actually see during the war, but upon all the persons and objects and ideas that have always been hateful. Hatred of the enemy is legitimate. These other hatreds have themselves legitimized by the crudest analogy, and by what, once having cooled off, we recognize as the most far-fetched analogy. It takes a long time to subdue so powerful an impulse once it goes loose.

And therefore, when the war is over in fact, it takes time and struggle to regain self-control, and to deal with the problems of peace in civilian character.

Modern war, as Mr. Herbert Croly has said, is inherent in the political structure of modern society, but outlawed by its ideals. For the civilian population there exists no ideal code of conduct in war, such as the soldier still possesses and chivalry once prescribed. The civilians are without standards, except those that the best of them manage to improvise. The only standards they possess make war an accursed thing. Yet though the war may be a necessary one, no moral training has prepared them for it. Only their higher selves have a code and patterns, and when they have to act in what the higher regards as a lower character profound disturbance results.

The preparation of characters for all the situations in which men may find themselves is one function of a moral education. Clearly then, it depends for its success upon the sincerity and knowledge with which the environment has been explored. For in a world falsely conceived, our own characters are falsely conceived, and we misbehave. So the moralist must choose: either he must offer a pattern of conduct for every phase of life, however distasteful some of its phases may be, or he must guarantee that his pupils will never be confronted by the situations he disapproves. Either he must abolish war, or teach people how to wage it with the greatest psychic economy; either he must abolish the economic life of man and feed him with stardust and dew, or he must investigate all the perplexities of economic life and offer patterns of conduct which are applicable in a world where no man is self-supporting. But that is just what the prevailing moral culture so generally refuses to do. In its best aspects it is diffident at the awful complication of the modern world. In its worst, it is just cowardly. Now whether the moralists study economics and politics and psychology, or whether the social scientists educate the moralists is no great matter. Each generation will go unprepared into the modern world, unless it has been taught to conceive the kind of personality it will have to be among the issues it will most likely meet.

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Most of this the naive view of self-interest leaves out of account. It forgets that self and interest are both conceived somehow, and that for the most part they are conventionally conceived. The ordinary doctrine of self-interest usually omits altogether the cognitive function. So insistent is it on the fact that human beings finally refer all things to themselves, that it does not stop to notice that men’s ideas of all things and of themselves are not instinctive. They are acquired.

Thus it may be true enough, as James Madison wrote in the tenth paper of the Federalist, that “a landed interest, a manufacturing interest, a mercantile interest, a moneyed interest, with many lesser interests, grow up of necessity in civilized nations, and divide them into different classes, actuated by different sentiments and views.” But if you examine the context of Madison’s paper, you discover something which I think throws light upon that view of instinctive fatalism, called sometimes the economic interpretation of history. Madison was arguing for the federal constitution, and “among the numerous advantages of the union” he set forth “its tendency to break and control the violence of faction.” Faction was what worried Madison.

And the causes of faction he traced to “the nature of man,” where latent dispositions are “brought into different degrees of activity, according to the different circumstances of civil society. A zeal for different opinions concerning religion, concerning government and many other points, as well of speculation as of practice; an attachment to different leaders ambitiously contending for preeminence and power, or to persons of other descriptions whose fortunes have been interesting to the human passions, have, in turn, divided mankind into parties, inflamed them with mutual animosity, and rendered them much more disposed to vex and oppress each other, than to cooperate for their common good. So strong is this propensity of mankind to fall into mutual animosities, that where no substantial occasion presents itself, the most frivolous and fanciful distinctions have been sufficient to kindle their unfriendly passions and excite their most violent conflicts. But the most common and durable source of factions has been the various and unequal distribution of property.”

Madison’s theory, therefore, is that the propensity to faction may be kindled by religious or political opinions, by leaders, but most commonly by the distribution of property. Yet note that Madison claims only that men are divided by their relation to property. He does not say that their property and their opinions are cause and effect, but that differences of property are the causes of differences of opinion.

The pivotal word in Madison’s argument is “different.” From the existence of differing economic situations you can tentatively infer a probable difference of opinions, but you cannot infer what those opinions will necessarily be.

This reservation cuts radically into the claims of the theory as that theory is usually held. That the reservation is necessary, the enormous contradiction between dogma and practice among orthodox socialists bears witness. They argue that the next stage in social evolution is the inevitable result of the present stage. But in order to produce that inevitable next stage they organize and agitate to produce “class consciousness.” Why, one asks, does not the economic situation produce consciousness of class in everybody? It just doesn’t, that is all. And therefore the proud claim will not stand that the socialist philosophy rests on prophetic insight into destiny.

It rests on an hypothesis about human nature. [Footnote: Cf.

Thorstein Veblen, “The Socialist Economics of Karl Marx and His Followers,” in The Place of Science in Modern Civilization,

esp. pp. 413-418.]

The socialist practice is based on a belief that if men are economically situated in different ways, they can then be induced to hold certain views. Undoubtedly they often come to believe, or can be induced to believe different things, as they are, for example, landlords or tenants, employees or employers, skilled or unskilled laborers, wageworkers or salaried men, buyers or sellers, farmers or middle-men, exporters or importers, creditors or debtors. Differences of income make a profound difference in contact and opportunity. Men who work at machines will tend, as Mr. Thorstein Veblen has so brilliantly demonstrated, [Footnote: The Theory of Business Enterprise.] to interpret experience differently from handicraftsmen or traders. If this were all that the materialistic conception of politics asserted, the theory would be an immensely valuable hypothesis that every interpreter of opinion would have to use. But he would often have to abandon the theory, and he would always have to be on guard. For in trying to explain a certain public opinion, it is rarely obvious which of a