§ 4
In the three preceding essays an attempt has been made to state the pass at which mankind has arrived, the dangers and mischiefs that threaten our race, and the need there is and the opportunities there are for a strenuous attempt to end the age-long bickerings of nations and empires and establish one community of law and effort throughout the whole world. Stress has been laid chiefly upon the monstrous evils and disasters a continuation of our present divisions, our nationalisms and imperialisms and the like, will certainly entail. These considerations of evil however are only the negative argument for this creative effort; they have been thrust forward because war, disorder, insufficiency, and the ill health, the partings, deprivations, boredom and unhappiness that arise out of these things are well within our experience and entirely credible; the positive argument for a world order demands at once more faith and imagination.
Given a world law and world security, a release from the net of bickering frontiers, world-wide freedom of movement, and world-wide fellowship, a thousand good things that are now beyond hope or dreaming would come into the ordinary life. The whole world would be our habitation, and the energies of men, released from their preoccupation with contention, would go more and more abundantly into the accumulation and application of scientific knowledge, that is to say into the increase of mental and bodily health, of human power, of interest and happiness. Even to-day the most delightful possibilities stand waiting, inaccessible to nearly all of us because of the general insecurity, distrust and anger. Flying, in a world safely united in peace, could take us now to the ends of the earth smoothly, securely through the sweet upper air, in five or six days. In two or three years there could again be abundance of food and pleasant clothing for everyone throughout the whole world. Men could be destroying their slums and pestilential habitations and rebuilding spacious and beautiful cities. Given only peace and confidence and union we could double our yearly production of all that makes life desirable and still double our leisure for thought and growth. We could live in a universal palace and make the whole globe our garden and playground.
But these are not considerations that sway people to effort. Fear and hate, not hope and desire, have been hitherto the effective spurs for men. The most popular religions are those which hold out the widest hopes of damnation. Our lives are lives of use and wont, we distrust the promise of delightful experience and achievements beyond our accustomed ways; it offends our self-satisfaction even to regard them as possibilities; we do not like the implied cheapening of familiar things. We are all ready to sneer at “Utopias,” as elderly invalids sneer at the buoyant hopes of youth and do their best to think them sure of frustration. The aged and disillusioned profess a keen appreciation of the bath chair and the homely spoonful of medicine, and pity a crudity that misses the fine quality of those ripe established things. Most people are quite ready to dismiss the promise of a full free life for all mankind with a sneer. That would rob the world of romance, they say, the romance of passport offices, custom houses, shortages of food, endless petty deprivations, slums, pestilence, under-educated stunted children, youths dying in heaps in muddy trenches, an almost universal lack of vitality, and all the picturesque eventfulness of contemporary conditions. So that we have not dwelt here upon the life-giving aspect of a possible world state, but only on its life-saving aspects. We have not argued that our present life of use and wont could be replaced by an infinitely better way of living. We have rather pointed out that if things continue to drift as they are doing, the present life of use and wont will become intolerably insecure. It is the thought of the large bombing aeroplane and not the hope of swift travelling across the sky that will move the generality of men, if they are to be moved at all, towards a world peace.
But whether the lever that moves them is desire or fear the majority of men, unless the species is to perish, must be brought within a measurable time to an understanding of, and a will for, a single world government. And since at first existing institutions, established traditions, educational organizations and the like, will all be passively if not actively resistant to the spread of this saving idea, and much more so to any attempts to realize this saving idea, there remains nothing for us to look to, at the present time, for the first organization of this immense effort of mental reversal, but the zeal and devotion and self-sacrifice of convinced individuals. The world state must begin; it can only begin, as a propagandist cult, or as a group of propagandist cults, to which men and women must give themselves and their energies, regardless of the consequences to themselves. Laying the foundations of a world state upon a site already occupied by a muddle of buildings is an undertaking which will almost necessarily bring its votaries into conflict with established authority and current sentiment; they will have to face the possibility of lives of conflict, misunderstanding, much thankless exertion; they must count on little honour and considerable active dislike; and they will have to find what consolation they can in the interest of the conflict itself and in the thought of a world, made at last by such efforts as theirs, peaceful and secure and vigorous, a world they can never hope to see. So stated it seems a bad bargain that the worker for the world state is invited to make, yet the world has never lacked people prepared to make such a bargain and they will not fail it now. There are worse things than conflict without manifest victory and effort without apparent reward. To the finer kind of mind it is infinitely more tragic and distressing to find that existence bears a foolish aimless face. Many people, tormented by the discontent of conscience, and wanting, more than they can ever want any satisfaction, some satisfying rule of life, some criterion of conduct, will find in this cult of the world state just that sustaining reality they need. And their number will grow. Because it is a practical and reasonable shape for a life, arising naturally out of a proper understanding of history and physical science, and embodying in a unifying plan the teaching of all the great religions of the world. It comes to us not to destroy but to fulfil.
The activities of a cult which set itself to bring about the world state would at first be propagandist, they would be intellectual and educational, and only as a sufficient mass of opinion and will had accumulated would they become to a predominant extent politically constructive. Such a cult must direct itself particularly to the teaching of the young. So far the propaganda for a world law, the League of Nations propaganda, since it has sought immediate political results, has been addressed almost entirely to adults; and as a consequence it has had to adapt itself as far as possible to their preconceptions about the history and outlook of their own nationality, and to the general absence as yet in the world of any vision of the welfare of mankind as one whole. It is because of this acceptance of current adult ideas about patriotism and nationality that the movement has adopted the unsatisfactory phrase, a League of Nations, when what is contemplated is much more than a league and a very considerable subordination of national sovereignty. And a large share in the current ineffectiveness of the League of Nations is evidently due to the fact that men interpret the phrase and the proposition of the League of Nations differently in accordance with the different fundamental historical ideas they possess, ideas that propaganda has hitherto left unassailed. The worker for the world state will look further and plough deeper. It is these fundamental ideas which are the vitally important objective of a world-unifying movement, and they can only be brought into that world-wide uniformity which is essential to the enduring peace of mankind, by teaching children throughout all the earth the common history of their kind, and so directing their attention to the common future of their descendants. The driving force that makes either war or peace is engendered where the young are taught. The teacher, whether mother, priest, or schoolmaster, is the real maker of history; rulers, statesmen and soldiers do but work out the possibilities of co-operation or conflict the teacher creates. This is no rhetorical flourish; it is a sober fact. The politicians and masses of our time dance on the wires of their early education.
Teaching then is the initial and decisive factor in the future of mankind, and the first duty of everyone who has the ability and opportunity, is to teach, or to subserve the teaching of, the true history of mankind and of the possibilities of this vision of a single world state that history opens out to us. Men and women can help the spread of the saving doctrine in a thousand various ways; for it is not only in homes and schools that minds are shaped. They can print and publish