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At Random. I

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At Random. I A certain man drew a bow at a venture." By W. H. Etans. Whenever anyone ventures to make a sug- gestion that we might do things much better than they are being done; or suggests that the present system of living is not as good as it should be; that we could, if we would, do a,way with the present anomalies, he is met with the cry that it is Utopian. The dream of Sir Thomas Moore is considered impracticable. We may dream of a better state, but our dreams are not realisable. And any scheme which has for its objective the amelioration of the lot of the worker, and a consequent reduc- tion of profits, is tabooed and ruled out of court as Utopian. It is astonishing how slavish we arE to words. A phrase will kill just as effec- tively as a sword. ay, it does more harm than the sword, which only kills the body; a phrase sometimes kills the soul. Thus we are hypnotised by words. We must be piactical, we must not put forward Utopian schemes; least of all must we suggest the spending or iiionov drawn from the pockets of the capita- list class. That is anathema. There is one gospel the rich never tire of preaching to the poor, Be content "with the position into which it has pleased God to cail yon." Note the phrase not man, but God has called you. Therefore it is not only wrong to question your betters, it is rank blasphemy to question the command of God. But is it the command of God ? It has been said that if there was no God, humanity would have to invent one. Many think that that is just what humanity Has done. Man has made God in his own image. That 's a reversal of an ancient saying, but it contains a truth. However, with the growth of the social organism, there has been a cor- responding growth of religious ideas. Action anj reaction being always equal, there has been a continual process of modification going on The evolvement, of a priestly caste has probably been a necessary order in social evo- lution. The trouble has been that, like all authoritarian interests, the law of self-presei- vation has compelled that caste to array itself on the side of those interests from which it derived its support. This has always been the capitalist class. Hence we find the bishops in the House of Lords nearly always vote reac- tionary. It is the natural operation of the law of self-preservation. Therefore the annuncia- tion of such servile doctrines as that of being content with the position into which it has pleased God to call you," was a doctrine which the priestley caste considered good. The rich were called to be rich, the poor were called to be poor. The one was called to be master, the other was called toseive. Can anything be better, from the capitalist point of view They are the custodians of the public wealth, public morality, public good. They aredivinely ap- pointed There is a doctrine of the divine right of capitalists as well as of the divine right of kings. And the deplorable thing is that many of 'the workers believe in the divine right of capitalists. We do live in a funny world. There is an ancient proverb which says "The voice of the people is the voice of God." The voice of the people. That is of all. and not a section of the people. But the word people is often used to designate the proletariat. They are looked down upon by the ''upper ten," as beings apart. But the voice of the proletariat is the voice of God. It means that the will of the people shall prevail, and when the people say that all doctrines which hinder their de- velopment are false and must <e swept aside, Ave may take it as being equally as divine as the reactionary doctrine already quoted. There is a sense in which might is right. True might or power is always at 1 one with the highest ethic, and that can always justif^ y itself, be- cause it always operates for the good of the whole. But this is different from the might which is expressed in terms of conquest, or of militarism. Thought stronger than artillery. It has a dynamic which can change the whole face of society. And moral right IS moral might and the animally strong cannot prevail against it. It is a fact that in the people the motal Jaw finds its best expression, and this will ren- der that law finally supreme. It is, after all, the only divine command. And an ethic which will divinise liumanity. and hu aanise divinity is one which must ultimately be recognised as a true ethic. There is a saying attributed to Jesus that has a world of truth in it. "The truth shall make you free." In the light of present events and the revelation of secret diplomacy that saying shows how far from truth our di- plomatists are. They are the victims of a sys- tem which is based upon a lie. And they have to conform to all the tortuous windings and twistings which a lie entails. A man cannot tell one lie and finish with it. It is the na- ture of a lie to demamd other lies in its justifi- cation. Thus one lie leads to many, and the telling of lies leads to the living of them —and th.s to servitude. Hence our present struggle is due to lies. Our present fear is due to the same cause. And we shall never win freedom until we give up lies for the truth. For truth alone makes free. Secret diplomacy, however, is an expression of selfishness, and selfishness is bolstered up bv lies. Savs Oliver Wendal Holmes: "Sin has many tools, but p. lie is the handle which fits them all." And he expresses the ldca splendidly when he points out that truth is a cube. but a lie is a sphere. The truth stands four square, but a lie is continually rolling. We always know where to find the truth. But a lie is rarely overtaken. Thus in our relationships to other nations; if they were based upon truth, thero would be mutual trust, and this would destroy fear; and this in turn would de- stroy the necessity for armajnents. We could live at peace with our neighbour. What is it, then. the Socialist wishes to do? To substitute truth for falsehood? Yes. but something more. He recognises that the system which engenders her which makes lying es- sential, is necessary falpo. Hence he says, change the system. That is, let Us organise society upon a truthful basis, and there will logically follow a truthful form of society. Ttí-, looks simple, and like all great ideas is so. but the great difficulty is m getting peo- ple to grasp it. Our view of these things are generally limited to our own tim— ?'? study the development of the social orgamsm. The majority of people accept things as they are, and regard it as a final expression, instead or a chain of causes continually operating. Hence the statement often made, but which reflection shows to be erroneous. "Things always were so. and always will be." That is the natural de- velopment of the lie at the root of our social ills. Things are always changing; society is never always the same. It changes with the change of ideas. Human nature is just as sus- ceptible of change as all other things in this

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At Random. I