WORLD APRIL 27, 2011
My third question is not yet answered. Can Communism in the course of time, with sufficient dilution and added impurity, catch the multitude?
I cannot answer what only time will show. But I feel confident of one conclusion—that if Communism achieves a certain success, it will achieve it, not as an improved economic technique, but as a religion. The tendency of our conventional criticisms is to make two opposed mistakes. We hate Communism so much, regarded as a religion, that we exaggerate its economic inefficiency; and we are so much impressed by its economic inefficiency that we underestimate it as a religion.
On the economic side I cannot perceive that Russian Communism has made any contribution to our economic problems of intellectual interest or scientific value. I do not think that it contains, or is likely to contain, any piece of useful economic technique which we could not apply, if we chose, with equal or greater success in a society which retained all the marks, I will not say of nineteenth century individualistic Capitalism, but of British bourgeois ideals. Theoretically, at least, I do not believe that there is any economic improvement for which Revolution is a necessary instrument. On the other hand, we have everything to lose by the methods of violent change. In Western industrial conditions the tactics of Red Revolution would throw the whole population into a pit of poverty and death.
But, as a religion, what are its forces? Perhaps they are considerable. The exaltation of the common man is a dogma which has caught the multitude before now. Any religion and the bond which unites co-religionists have power against the egotistic atomism of the irreligious.
For modern Capitalism is absolutely irreligious, without internal union, without much public spirit, often, though not always, a mere congeries of possessors and pursuers. Such a system has to be immensely, not merely moderately, successful to survive. In the nineteenth century it was in a certain sense idealistic; at any rate it was a united and self-confident system. It was not only immensely successful but held out hopes of a continuing crescendo of prospective successes. Today it is only moderately successful. If irreligious Capitalism is ultimately to defeat religious Communism it is not enough that it should be economically more efficient—it must be many times as efficient.
We used to believe that modern Capitalism was capable, not merely of maintaining the existing standards of life, but of leading us gradually into an economic Paradise where we should be comparatively free from economic cares. Now we doubt whether the business man is leading us to a destination far better than our present place. Regarded as a means he is tolerable; regarded as an end he is not so satisfactory. One begins to wonder whether the material advantages of keeping business and religion in different compartments are sufficient to balance the moral disadvantages. The Protestant and Puritan could separate them comfortably because the first activity pertained to earth and the second to heaven, which was elsewhere. The believer in Progress could separate them comfortably because he regarded the first as the means to the establishment of heaven upon earth hereafter. But there is a third state of mind, in which we do not fully believe either in a heaven which is elsewhere or in Progress as a sure means towards a heaven upon earth hereafter; and if heaven is not elsewhere and not hereafter, it must be here and now or not at all. If there is no moral objective in economic Progress, then it follows that we must not sacrifice, even for a day, moral to material advantage—in other words, that we may no longer keep business and religion in separate compartments of the soul. In so far as a man's thoughts are capable of straying along these paths, he will be ready to search with curiosity for something at the heart of Communism quite different from the picture of its outward parts which our press paints.
At any rate to me it seems clearer every day that the moral problem of our age is concerned with the Love of Money, with the habitual appeal to the Money Motive in nine-tenths of the activities of life, with the universal striving after individual economic security as the prime object of endeavor, with the social approbation of Money as the measure of constructive success, and with the social appeal to the hoarding instinct as the foundation of the necessary provision for the family and for the future. The decaying religions around us, which have less and less interest for most people unless it be as an agreeable form of magical ceremonial or of social observance, have lost their moral significance just because—unlike some of their earlier versions—they do not touch in the least degree on these essential matters. A revolution in our ways of thinking and feeling about money may become the growing purpose of contemporary embodiments of the ideal. Perhaps, therefore, Russian Communism does represent the first confused stirrings of a great Religion.
The visitor to Russia from the outside, who tries without prejudice to catch the atmosphere, must alternate, I think, between two moods—Oppression and Elation. Sir Martin Conway, in his true and sincere volume on Art Treasures in Soviet Russia, writes thus of his departure out of the country:
After a very long halt the train moved on about half a mile to the Finnish frontier, where passports, visas, and luggage were again examined much less meticulously. T he station was new built, a pleasant place, simple, clean, and convenient, and served with much courtesy. It has a charming refreshment room, where simple but nicely cooked food was supplied in an atmosphere of hospitality.
It seems a churlish thing for me to say, after all the kindness shown to me in Russia, but if I am to tell the whole truth I must here put on record that in this frontier station of Finland I experienced a sense as of the removal of a great weight which had been oppressing me. I cannot explain just how this weight had been felt. I did not experience the imposition of it on entering Russia, but as the days passed it seemed slowly to accumulate. The sense of freedom gradually disappeared. Though everyone was kind one felt the presence of an oppression, not on oneself, but all-pervading. Never have I felt so completely a stranger in a strange land; with successive days what at first was a dim feeling took more definite shape and condensed into an ever-increasingly conscious oppression. I imagine one might have passed through the same experience in the Russia of the Tsars. Americans often praise what they call the "air of liberty" which they claim as characteristic of their country. They possess it in common with all the English-speaking dominions. The moral atmosphere of Russia is a very different compound of emotional chemistry.
The part of Finland through which our train now bore us was not different in physical character from the lands across the frontier, but we found ourselves passing "nice little properties" and the signs of comfort and even prosperity . . .
The mood of Oppression could not be better conveyed. In part, no doubt, it is the fruit of Red Revolution—there is much in Russia to make one pray that one's own country may achieve its goal not in that way. In part, perhaps, it is the fruit of some beastliness in the Russian nature—or in the Russian and Jewish natures when, as now, they are allied together. But in part it is one face of the superb earnestness of Red Russia, of the high seriousness, which in its other aspect appears as the Spirit of Elation. There never was anyone so serious as the Russian of the Revolution, serious even in his gaiety and abandon of spirit—so serious that sometimes he can forget tomorrow and sometimes he can forget today. Often this seriousness is crude and stupid and boring in the extreme. The average Communist is discolored just as the Methodists of every age have been. The tenseness of the atmosphere is more than one is used to support, and a longing comes for the frivolous ease of London.
Yet the Elation, when that is felt, is very great. Here—one feels at moments—in spite of poverty, stupidity, and oppression, is the Laboratory of Life. Here the chemicals are being mixed in new combinations, and stink and explode. Something—there is just a chance—might come out. And even a chance gives to what is happening in Russia more importance than what is happening (let us say) in the United States of America.
I think that it is partly reasonable to be afraid of Russia, like the gentlemen who write to The Times. But if Russia is going to be a force in the outside world, it will not be the result of Mr. Zinovieff's money. Russia will never matter seriously to the rest of us, unless it be as a moral force. So, now the deeds are done and there is no going back, I should like to give Russia her chance; to help and not to hinder. For how much rather, even after allowing for everything, if I were a Russian, would I contribute my quota of activity to Soviet Russia than to Tsarist Russia! I could not subscribe to the new official faith any more than to the old. I should detest the actions of the new tyrants not less than those of the old. But I should feel that my eyes were turned towards, and no longer away from, the possibilities of things; that out of the cruelty and stupidity of Old Russia nothing could ever emerge, but that beneath the cruelty and stupidity of New Russia some speck of the Ideal may lie hid.
This article originally ran in the November 11, 1925, issue of the magazine.
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