第5章 CHAPTER INTRODUCTION (4)

Our attention has lately been drawn to the fact that it is logical that the most vigorous efforts in governmental reform, as well as the most generous experiments in ministering to social needs, have come from the larger cities and that it is inevitable that they should be to-day "the centers of radicalism,"as they have been traditionally the "cradles of liberty." [2]

If we once admit the human dynamic character of progress, then it is easy to understand why the crowded city quarters become focal points of that progress.

A deeper and more thorough-going unity is required in a community made up of highly differentiated peoples than in a more settled and stratified one, and it may be logical that we should find in this commingling of many peoples a cer-( 17)-tain balance and concord of opposing and contending forces; a gravitation toward the universal. Because of their difference in all external matters, in all of the non-essentials of life, the people in a cosmopolitan city are forced to found their community of interests upon the basic and essential likenesses of their common human nature; for, after all, the things that make men alike are stronger and more primitive than the things that separate them. It is natural that this synthesis of the varying nations should be made first at the points of the greatest congestion, quite as we find that selfishness is first curbed and social feeling created at the points where the conflict of individual interests is sharpest. One dares not grow too certain as to the wells of moral healing which lie under the surface of the sullen workdriven life which the industrial quarters of the modern city present. They fascinate us by their mere size and diversity, as does the city itself; but certain it is, that these quarters continually confound us by their manifestations of altruism. It may be that we are surprised simply because we fail to comprehend that the individual, under such pressure, must shape his life with some reference to the demands of social justice, not only to avoid crushing the little folk about him, but in order to save himself from death by ( 18) crushing. It is an instance of the irresistible coalescing of the altruistic and egoistic impulse which is the strength of social morality. We arc often told that men under this pressure of life become calloused and cynical, whereas anyone who lives with them knows that they are sentimental and compassionate.

It is possible that we shall be saved from warfare by the "fighting rabble" itself, by the "quarrelsome mob" turned into kindly citizens of the world through the pressure of a cosmopolitan neighborhood. It is not that they are shouting for peace -- on the contrary, if they shout at all, they will continue to shout for war -- but that they are really attaining cosmopolitan relations through daily experience. They will probably believe for a long time that war is noble and necessary both to engender and cherish patriotism; and yet all of the time, below their shouting, they are living in the kingdom of human kindness. They are laying the simple and inevitable foundations for an international order as the foundations of tribal and national morality have already been laid. They are developing the only sort of patriotism consistent with the intermingling of the nations; for the citizens of a cosmopolitan quarter find an insuperable difficulty when they attempt to hem in their conception of patriotism either to the "old ( 19) country" or to their adopted one. There arises the hope that when this newer patriotism becomes large enough, it will overcome arbitrary boundaries and soak up the notion of nationalism. We may then give up war, because we shall find it as difficult to make war upon a nation at the other side of the globe as upon our next-door neighbor.

These humble harbingers of the Newer Ideals of Peace, venturing themselves upon a larger relationship, are most touching; and while the success of their efforts can never be guaranteed or spoken of too confidently, they stir us with a strange hope, as if new vistas of life were opening before us -- vistas not illuminated with the glare of war, but with a mellowed glow of their own. These paths are seen distinctly only as we ascend to a more enveloping point of view and obtain a larger and bulkier sense of the growing sentiment which rejects the old and negative bonds of discipline and coercion and insists upon vital and fraternal relationship, subordinating the lower to the higher. To make this hope valid and intelligible, is indeed the task before these humble brethren of ours and of those who would help them. They encourage us to hope for the discovery of a new vital relation -- that of the individual to the race which may lay the founda-( 20)-tion for a new religious bond adequate to the modern situation; and we almost come to believe that such a foundation is, in fact, being laid now, not in speculation, but in action.

That which secured for the early Hebrew shepherd his health, his peace of mind, and his sense of connection with the Unseen, became the basis for the most wonderful and widespread religion the world has ever known.

Perhaps, at this moment, we need to find that which will secure the health, the peace of mind, and the opportunity for normal occupation and spiritual growth to the humblest industrial worker, as the foundation for a rational conduct of life adapted to an industrial and cosmopolitan era.

Even now we only dimly comprehend the strength and irresistible power of those "uni- versal and imperious ideals which are formed in the depths of anonymous life," and which the people insist shall come to realization, not because they have been tested by logic or history, but be- cause the mass of men are eager that they should be tried as a living experience.