less conventional point of view. In this composite cultural growth the matter-of-fact habit of mind has on the whole been gaining at the expense of the conventional, and the conventional premises that have been retained have also come to bear more of a matter-of-fact character, - as, e.g., in the supersession of feudalistic or theocratic principles of law by natural rights. So that the position for which the effective body of conservatives now stand is not in substance a very archaic one. It is a more matter-of-fact position, less closely bound by authentic conventions, than the position effectively occupied by the iconoclastic wing a hundred years ago.
Throughout the mod ern cultural complex there is a somewhat variable, scattering shifting of ground to a more matter-of-fact basis. The direction of spiritual growth or change is much the same throughout the general body of the population; but the rate of change, the rate at which matter-of-fact ideals are superseding ideals of conventional authenticity, is not the same for all classes. Hence the class discrepancy here spoken of. The coefficient of change is so much larger in the vulgar, industrial classes as progressively to widen the cultural interval between them and the conservatives in the respect which is here in question. And the resulting discrepancy of institutional aims and ideals may have none the less serious consequences for being due to a differential rate of movement rather than to a divergent cultural trend.
In this differential rate of movement the departure from the ancient landmarks has now gone so far (or is reaching such a point) among the socialistic vulgar as to place their th inking substantially on a plane of material matter of fact, particularly as regards economic institutions. Whereas in the conservative classes the change is not yet large enough to take them off the plane of received conventional truth, particularly as regards economic institutions and such social questions as are of an economic complexion. In the case of the former this change in habit of mind has been so considerable as, in effect, to constitute a change in kind; crude matter of fact has come to be the dominant note of their attitude, and conventional authenticity has been relegated to a subsidiary place; that is to say, the change is of a revolutionary character. In the case of the conservative classes, so far as touches the institutional notions here under inquiry, the corresponding change has not yet gone so far as to amount to a change in kind; it is not of a revolutionary nature. The views current among the respectable classes on these matters still, in effect, run on the ancient levels on which were built up the pecuniary institutions about which the controversy circles. For the present there need be no apprehension that the more respectable classes will reach a mature revolutionary frame of mind. The discipline of their daily life does not, on the whole, favor such a result.
This, in substance, is also the view taken by the socialistic revolutionaries, particularly by those that are of Marxian antecedents. It is a point of conviction with them, though not wholly of reasoned conviction, that the socialistic movement is, in the nature of the case, a proletarian movement, in which the respectable, that is to say the pecuniarily competent, classes can have no organic part even if they try. It is held, in effect, that the well-to-do are, by force of their economic circumstances, incapable of assimilating the socialist ideas. The argument here set forth may serve to enforce this view, but with a difference. Instead of contrasting the well-to-do with the indigent, the line of demarcation between those available for the socialist propaganda and those not so available is rather to be drawn between the classes employed in the industrial and those employed in the pecuniary occupations. It is a question not so much of possessions as of employments; not of relative wealth, but of work. It is a question of work because it is a question of habits of thought, and work shapes the habits of thought. The socialists themselves construe the distinction to be a distinction in respect of habits of thought; and habits of thought are made by habits of life rather than by a legal relation to accumulated goods. This legal relation may count materially in shaping the animus of the several economic classes; but it appears not to be competent of itself to explain the limitations observable in the spread of socialistic sentiment.
The socialistic disaffection shows a curious tendency to overrun certain classes and to miss certain others. The men in the skilled mechanical trades are peculiarly liable to it, while at the extreme of immunity is probably the profession of the law. Bankers and other like classes of business men, together with clergymen and politicians, are also to be held free of serious aspersion; similarly, the great body of the rural population are immune, including the population of the country towns, and in an eminent degree the small farmers of the remoter country districts;152 so also the delinquent classes of the cities and the populace of half-civilized and barbarous countries. The body of unskilled laborers, especially those not associated with the men in the skilled mechanical trades, are not seriously affected. The centres of socialistic disaffection are the more important industrial towns, and the effective nucleus of the socialistic malcontents is made up of the more intelligent body of workmen in the highly organized and specialized industries. Not that socialism does not spread in virulent form outside this narrow range, but at a farther remove from the centre of dispersion it appears rather sporadically and uncertainly, while within this field it is fairly endemic. As regards the educated classes, socialistic views are particularly likely to crop out among the men in the material sciences.
The advocates of the new creed have made little headway among the rural classes of Europe, whether peasant farmers or farm laborers. The rural proletariat has hitherto proved virtually impermeable.153 The discipline of their daily life leaves their spirit undisturbed on the plane of conventionality and anthropomorphism, and the changes to which they aspire lie within the scope of the conventionalities which have grown out of these circumstances of their life and which express the habit of mind enforced by these circumstances.
Without claiming that this explanation is competent to cover the case of socialism in all its bearings, it may be pointed out that this socialistic bias has effectively spread among the people only within the last quarter of a century, which is also approximately the period since which the machine process and the mechanical standardization of industry has reached its fuller development, both as regards the extent of its field and as regards the extent of its technological requirements; that it is found in vigorous growth only in those communities and particularly among those classes whose life is closely regulated by the machine technology; and that the discipline of this machine technology is peculiarly designed to inculcate such iconoclastic habits of thought as come to a head in the socialistic bias. Socialism, in so far as the term means the subversion of the economic foundations of modern culture, occurs only sporadically and dubiously outside the limits, in time and space, of the discipline of the machine technology. While among those classes whose everyday life schools them to do their habitual serious thinking in terms of material cause and effect, the preconceptions of ownership are apparently becoming obsolescent through disuse and through supersession by other methods of apprehending things.154 But the machine technology not only trains the work men into materialistic iconoclasm, it has also a selective effect. Persons endowed with propensities and aptitudes of a materialistic, matter-of-fact kind are drafted into the mechanical employments, and such are also peculiarly available socialistic material. Aptitude for the matter-of-fact work of the machine technology means, in a general way, ineptitude for an uncritical acceptance of institutional truths, It is probable, therefore, that the apparent facility with which the mechanical employments (and the material sciences) induce a socialistic or iconoclastic bent is to be set down in part to the fact that the human material in these employments is picked material, peculiarly amenable to this discipline. There is a sifting of the working classes, whereby the socialistic and mechanically capable are roughly segregated out from the rest and subjected to the iconoclastic discipline of the mechanical employments and matter-of-fact thinking; while the residue, which is on the whole made up of the persons that are relatively least capable of revolutionary socialism, is at the same time less exposed to the discipline that might fit them for the socialistic movement. This sifting is, of course, a rough one, and leaves many exceptions both ways.
In the light of this consideration, then, it is to be noted: (1) that the dominance of the machine process in
