and good in men, if a man once believes it, and if a man once practises it as a part of his daily practical interpretation and mastery of men, will soon put a new face for him on nearly every great human problem with which he finds his time confronted. We shall watch the men in the world about us—each for their little day—trying their funny, pathetic, curious little moral experiments, and we shall see the men—all of the men and all of the good and the evil in the men this moment—daily before our eyes working out with an implacable hopefulness the fate of the world. We know that, in spite of self-deceived syndicalism and self-deceived trusts, in spite of coal strikes and all the vain, comic little troops of warships around the earth, peace and righteousness in a vast overtone are singing toward us.
We are not only going to have new and better motives in our modern men, but the new and better motives are going to be thrust upon us. Every man who reads these pages is having, at the present moment, motives in his life which he would not have been capable of at first. Why should not a human race have motives which it was not capable of at first? If one takes up two or three motives of one's own—the small motives and the large ones—and holds them up in one's hand and looks at them quietly from the point of view of what one would wish one had done in twenty years, there is scarcely one of us who would choose the small ones. People who are really modern, that is, who look beyond themselves in what they do to others, who live their lives as one might say six people away, or sixty people farther out from themselves, or sixty million people farther, are becoming more common everywhere; and people who look beyond the moment in what they do to another day, who are getting more and more to live their lives twenty years ahead, and to have motives that will last twenty years, are driven to better and more permanent motives.
Thinking of more people when we act for ourselves means ethical consciousness or goodness, and better and more permanent motives.
In the last analysis, the men who permanently succeed in business will have to see farther than the other people do.
Men like John D. Rockefeller, who have made failures of their lives, and have not been able to conduct a business so as to keep it out of the courts, have failed because they have had imagination about Things but not imagination about people.
The man who is just at hand will not do over again what Mr. Rockefeller has done. He will at least have made some advance in imagination over Rockefeller.
Mr. Rockefeller became rich by coöperating with other rich men to exploit the public. The man of the immediate future is going to get rich, as rich as he cares to be, by coöperating not merely with his competitors—which is as far as Rockefeller got—but by coöperating with the people.
It is a mere matter of social imagination, of seeing what succeeds most permanently, and honourably, of putting what has been called "goodness" and what is going to be called "Business" together. In other words, social imagination is going to make a man gravitate toward mutual interest or coöperation, which is the new and inevitable level of efficiency and success in business. Success is being transferred from men of millionaire genius to men of social and human genius. The men who are going to compete most successfully in modern competitive business are competing by knowing how to coöperate better than their competitors do. Employers, employees, consumers, partners, become irresistible by coöperation; only employers, employees, consumers, and partners who coöperate better than they do can hope to compete with them. The Trusts have already crowded out many small rivals because, while their coöperation has been one-sided, they have coöperated with more people than their rivals could; and the good Trusts, in the same way are going to crowd out the bad Trusts, because the good ones will know how to coöperate with more people than the bad ones do. They will have the human genius to see how they can coöperate with the people instead of against them.
They are going to invent ways of winning and keeping the confidence of the people, of taking to this end a smaller and more just share of profits. And they are going to gain their leadership through the wisdom and power that goes with their money, and not through the money itself. It is the spiritual power of their money that is going to count; and wealth, instead of being a millionaire disease, is going to become a great social energy in democracy. We are going to let men be rich because they represent us, not because they hold us up, and because the hold-up has gone by, that is: getting all one can, and service—getting what we have earned—has come in.
The new kind and new size of politician will win his power by his faith, like U. Ren of Oregon; the new kind and new size of editor is going to hire with brains a millionaire to help him run his paper; and the new kind and new size of author, instead of tagging a publisher, will be paid royalties for supplying him with new ideas and creating for him new publics. Power in modern life is to be light and heat and motion, and not a gift of being heavy and solid. Even Money shall lose its inertia.
We are in this way being driven into having new kinds and new sizes of men; and some of them will be rich ones, and some of them will be poor, and no one will care. We will simply look at the man and at what size he is.
If our preachers are not saving us, our business men will. Sometimes one suspects that the reason goodness is not more popular in modern life is that it has been taken hold of the wrong way. Perhaps when we stop teasing people, and take goodness seriously and calmly, and see that goodness is essentially imagination, that it is brains, that it is thinking down through to what one really wants, goodness will begin to be more coveted. Except among people with almost no brains or imagination at all, it will be popular.
Perhaps it is unnecessary to say that these things that I have been saying, or trying to say, about the flexibility and the potentiality of the human race in its present crisis, in its present struggle to maintain and add to its glory on the earth, are all beyond the range of possibility, and the present strength of manhood. But I can only hope that these objections that people make will turn out like mine. I have been making objections all my life, as all idealists must—only to watch with dismay and joy the old-time, happy obdurate way objections have of going by.
People began by saying they would never use automobiles because they were so noisy and ill-odoured and ugly. Presto! The automobile becomes silent and shapes itself in lines of beauty.
Some of us had decided against balloons. "Even if the balloon succeeds," we said, "there will be no way of going just where and when you want to." And then, presto! regular channels of wind are discovered, and the balloon goes on.
"Aeroplanes," we said, "may be successful, but the more successful they are, the more dangerous, and the more danger there will be of collisions—collisions in the dark and up in the great sky at night." And, presto! man invents the wireless telegraph, and the entire sky can be full of whispers telling every airship where all the other airships are.
Some of us have decided that we will never have anything to do with monopoly. Presto! there is suddenly evolved an entirely new type of monopolist—the man who can be rich and good; the millionaire who has invented a monopoly that serves the owners, the producers and employees, the distributors and the consumers alike. An American railway President has been saying lately that America would not have enough to eat in 2050, but it would not do to try to prove this just yet. Some one, almost any day, will invent a food that is as highly concentrated as dynamite, and the whole food supply of New York—who knows?—shall be carried around in one railway President's vest pocket.
CHAPTER XII
NEW KINDS AND NEW SIZES OF MEN
