Volume 2 — CHAPTER III. (continued 2)

So again let us consider the statement that the instant the government usurps the sovereignty, then the social pact is broken, and all the citizens, restored by right to their natural liberty, are forced but not morally obliged to obey.[267] He began by telling his readers that man, though born free, is now everywhere in chains; and therefore it would appear that in all existing cases the social pact has been broken, and the citizens living under the reign of force, are free to resume their natural liberty, if they are only strong enough to do so. This declaration of the general duty of rebellion no doubt had its share in generating that fervid eagerness that all other peoples should rise and throw off the yoke, which was one of the most astonishing anxieties of the French during their revolution. That was not the worst quality of such a doctrine. It made government impossible, by basing the right or duty of resistance on a question that could not be reached by positive evidence, but must always be decided by an arbitrary interpretation of an arbitrarily imagined document. The moderate proposition that resistance is lawful if a government is a bad one, and if the people are strong enough to overthrow it, and if their leaders have reason to suppose they can provide a less bad one in its place, supplies tests that are capable of application. Our own writers in favour of the doctrine of resistance partly based their arguments upon the historic instances of the Old Testament, and it is one of the most striking contributions of Protestantism to the cause of freedom, that it sent people in an admiring spirit to the history of the most rebellious nation that ever existed, and so provided them in Hebrew insurgency with a corrective for the too submissive political teaching of the Gospel. But these writers have throughout a tacit appeal to expediency, as writers might always be expected to have, who were really meditating on the possibility of their principles being brought to the test of practice. There can be no evidence possible, with a test so vague as the fact of the rupture of a compact whose terms are authentically known to nobody concerned. Speak of bad laws and good, wise administration or unwise, just government or unjust, extravagant or economical, civically elevating or demoralising; all these are questions which men may apply themselves to settle with knowledge, and with a more or less definite degree of assurance. But who can tell how he is to find out whether sovereignty has been usurped, and the social compact broken? Was there a usurpation of sovereignty in France not many years ago, when the assumption of power by the prince was ratified by many millions of votes?

The same case, we are told, namely, breach of the social compact and restoration of natural liberty, occurs when the members of the government usurp separately the power which they ought only to exercise in a body.[268] Now this description applies very fairly to the famous episode in our constitutional history, connected with George the Third's first attack of madness in 1788. Parliament cannot lawfully begin business without a declaration of the cause of summons from the crown. On this occasion parliament both met and deliberated without communication from the crown. What was still more important was a vote of the parliament itself, authorising the passing of letters patent under the great seal for opening parliament by commission, and for giving assent to a Regency Bill. This was a distinct usurpation of regal authority. Two members of the government (in Rousseau's sense of the term), namely the houses of parliament, usurped the power which they ought only to have exercised along with the crown.[269] The Whigs denounced the proceeding as a fiction, a forgery, a phantom, but if they had been readers of the Social Contract, and if they had been bitten by its dogmatic temper, they would have declared the compact of union violated, and all British citizens free to resume their natural rights. Not even the bitter virulence of faction at that time could tempt any politician to take up such a line, though within half a dozen years each of the democratic factions in France had worked at the overthrow of every other in turn, on the very principle which Rousseau had formulated and Robespierre had made familiar, that usurped authority is a valid reason for annihilating a government, no matter under what circumstances, nor how small the chance of replacing it by a better, nor how enormous the peril to the national well-being in the process. The true opposite to so anarchic a doctrine is assuredly not that of passive obedience either to chamber or monarch, but the right and duty of throwing off any government which inflicts more disadvantages than it confers advantages. Rousseau's whole theory tends inevitably to substitute a long series of struggles after phrases and shadows in the new era, for the equally futile and equally bloody wars of dynastic succession which have been the great curse of the old. Men die for a phrase as they used to die for a family. The other theory, which all English politicians accept in their hearts, and so many commanding French politicians have seemed in their hearts to reject, was first expounded in direct view of Rousseau's teaching by Paley.[270] Of course the greatest, widest, and loftiest exposition of the bearings of expediency on government and its conditions, is to be found in the magnificent and immortal pieces of Burke, some of them suggested by absolutist violations of the doctrine in our own affairs, and some of them by anarchic violation of it in the affairs of France, after the seed sown by Rousseau had brought forth fruit.

We should, however, be false to our critical principle, if we did not recognise the historical effect of a speculation scientifically valueless. There has been no attempt to palliate either the shallowness or the practical mischievousness of the Social Contract. But there is another side to its influence. It was the match which kindled revolutionary fire in generous breasts throughout Europe. Not in France merely, but in Germany as well, its phrases became the language of all who aspired after freedom. Schiller spoke of Rousseau as one who "converted Christians into human beings," and the Robbers (1778) is as if it had been directly inspired by the doctrine that usurped sovereignty restores men to their natural rights. Smaller men in the violent movement which seized all the youth of Germany at that time, followed the same lead, if they happened to have any feeling about the political condition of their enslaved countries.

There was alike in France and Germany a craving for a return to nature among the whole of the young generation.[271] The Social Contract supplied a dialect for this longing on one side, just as the Emilius supplied it on another. Such parts in it as people did not understand or did not like, they left out. They did not perceive its direction towards that "perfect Hobbism," which the author declared to be the only practical alternative to a democracy so austere as to be intolerable. They grasped phrases about the sovereignty of the people, the freedom for which nature had destined man, the slavery to which tyrants and oppressors had brought him. Above all they were struck by the patriotism which shines so brightly in every page, like the fire on the altar of one of those ancient cities which had inspired the writer's ideal.

Yet there is a marked difference in the channels along which Rousseau's influence moved in the two countries. In France it was drawn eventually into the sphere of direct politics. In Germany it inspired not a great political movement, but an immense literary revival. In France, as we have already said, the patriotic flame seemed extinct. The ruinous disorder of the whole social system made the old love of country resemble love for a phantom, and so much of patriotic speech as survived was profoundly hollow. Even a man like Turgot was not so much a patriot as a passionate lover of improvement, and with the whole school of which this great spirit was the noblest and strongest, a generous citizenship of the world had replaced the narrower sentiment which had inflamed antique heroism. Rousseau's exaltation of the Greek and Roman types in all their concentration and intensity, touches mortals of commoner mould. His theory made the native land what it had been to the citizens of earlier date, a true centre of existence, round which all the interests of the community, all its pursuits, all its hopes, grouped themselves with entire singleness of convergence, just as religious faith is the centre of existence to a church. It was the virile and patriotic energy thus evoked which presently saved France from partition.

We complete the estimate of the positive worth and tendencies of the Social Contract by adding to this, which was for the time the cardinal service, of rekindling the fire of patriotism, the rapid deduction from the doctrine of the sovereignty of peoples of the great truth, that a nation with a civilised polity does not consist of an order or a caste, but of the great body of its members, the army of toilers who make the most painful of the sacrifices that are needed for the continuous nutrition of the social organisation. As Condorcet put it, and he drew inspiration partly from the intellectual school of Voltaire, and partly from the social school of Rousseau, all institutions ought to have for their aim the physical, intellectual, and moral amelioration of the poorest and most numerous class.[272] This is the People. Second, there gradually followed from the important place given by Rousseau to the idea of equal association, as at once the foundation and the enduring bond of a community, those schemes of Mutualism, and all the other shapes of collective action for a common social good, which have possessed such commanding attraction for the imagination of large classes of good men in France ever since. Hitherto these forms have been sterile and deceptive, and they must remain so, until the idea of special function has been raised to an equal level of importance with that of united forces working together to a single end.

In these ways the author of the Social Contract did involuntarily and unconsciously contribute to the growth of those new and progressive ideas, in which for his own part he lacked all faith. Præ-Newtonians knew not the wonders of which Newton was to find the key; and so we, grown weary of waiting for the master intelligence who may effect the final combination of moral and scientific ideas needed for a new social era, may be inclined to lend a half-complacent ear to the arid sophisters who assume that the last word of civilisation has been heard in existing arrangements. But we may perhaps take courage from history to hope that generations will come, to whom our system of distributing among a few the privileges and delights that are procured by the toil of the many, will seem just as wasteful, as morally hideous, and as scientifically indefensible, as that older system which impoverished and depopulated empires, in order that a despot or a caste might have no least wish ungratified, for which the lives or the hard-won treasure of others could suffice.

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