The New World Order


The new Type of Revolution

H.G. Wells

LET us return to our main purpose, which is to examine the way in which we are to face up to this impending World Revolution.

To many minds this idea of Revolution is almost inseparable from visions of street barricades made of paving-stones and overturned vehicles, ragged mobs armed with impromptu weapons and inspired by defiant songs, prisons broken and a general jail delivery, palaces stormed, a great hunting of ladies and gentlemen, decapitated but still beautiful heads on pikes, regicides of the most sinister quality, the busy guillotine, a crescendo of disorder ending in a whiff of grapeshot . . . .

That was one type of Revolution. It is what one might call the Catholic type of Revolution, that it is to say it is the ultimate phase of a long period of Catholic living and teaching. People do not realise this and some will be indignant at its being stated so barely. Yet the facts stare us in the face, common knowledge, not to be denied. That furious, hungry, desperate, brutal mob was the outcome of generations of Catholic rule, Catholic morality and Catholic education. The King of France was the “Most Christian King, the eldest son of the Church”, he was master of the economic and financial life of the community, and the Catholic Church controlled the intellectual life of the community and the education of the people absolutely. That mob was the outcome. It is absurd to parrot that Christianity has never been tried. Christianity in its most highly developed form has been tried and tried again. It was tried for centuries fully and completely, in Spain, France, Italy. It was responsible for the filth and chronic pestilence and famine of medieval England. It inculcated purity but it never inculcated cleanliness. Catholic Christianity had practically unchallenged power in France for generations. It was free to teach as it chose and as much as it chose. It dominated the common life entirely. The Catholic system in France cannot have reaped anything it did not sow, for no other sowers were allowed. That hideous mob of murderous ragamuffins we are so familiar with in pictures of the period, was the final harvest of its regime.

The more Catholic reactionaries revile the insurgent common people of the first French Revolution, the more they condemn themselves. It is the most impudent perversion of reality for them to snivel about the guillotine and the tumbrils, as though these were not purely Catholic products, as though they came in suddenly from outside to wreck a genteel Paradise. They were the last stage of the systematic injustice and ignorance of a strictly Catholic regime. One phase succeeded another with relentless logic. The Marseillaise completed the life-cycle of Catholicism.

In Spain too and in Mexico we have seen undisputed educational and moral Catholic ascendancy, the Church with a free hand, producing a similar uprush of blind resentment. The crowds there also were cruel and blasphemous; but Catholicism cannot complain; for Catholicism hatched them. Priests and nuns who had been the sole teachers of the people were insulted and outraged and churches defiled. Surely if the Church is anything like what it claims to be, the people would have loved it. They would not have behaved as though sacrilege was a gratifying relief.

But these Catholic Revolutions are only specimens of one single type of Revolution. A Revolution need not be a spontaneous storm of indignation against intolerable indignities and deprivations. It can take quite other forms.

As a second variety of Revolution, which is in sharp contrast with the indignation-revolt in which so many periods of unchallenged Catholic ascendancy have ended, we may take what we may call the “revolution conspiracy”, in which a number of people set about organising the forces of discomfort and resentment and loosening the grip of the government’s forces, in order to bring about a fundamental change of system. The ideal of this type is the Bolshevik Revolution in Russia, provided it is a little simplified and misunderstood. This, reduced to a working theory by its advocates, is conceived of as a systematic cultivation of a public state of mind favourable to a Revolution together with an inner circle of preparation for a “seizure of power”. Quite a number of Communist and other leftish writers, bright young men, without much political experience, have let their imaginations loose upon the “technique” of such an adventure. They have brought the Nazi and Fascist Revolutions into the material for their studies. Modern social structure with its concentration of directive, information and coercive power about radio stations, telephone exchangers, newspaper offices, police stations, arsenals and the like, lends itself to quasi-gangster exploitation of this type. There is a great rushing about and occupation of key centres, an organised capture, imprisonment or murder of possible opponents, and the country is confronted with a fait accompli. The regimentation of the more or less reluctant population follows.

But a Revolution need be neither an explosion nor a coup d’état. And the Revolution that lies before us now as the only hopeful alternative to chaos, either directly or after an interlude of world communism, is to be attained, if it is attained at all, by neither of these methods. The first is too rhetorical and chaotic and leads simply to a Champion and tyranny; the second is too conspiratorial and leads through an obscure struggle of masterful personalities to a similar end. Neither is lucid enough and deliberate enough to achieve a permanent change in the form and texture of human affairs.

An altogether different type of Revolution may or may not be possible. No one can say that it is possible unless it is tried, but one can say with some assurance that unless it can be achieved the outlook for mankind for many generations at least is hopeless. The new Revolution aims essentially at a change in directive ideas. In its completeness it is an untried method.

It depends for its success upon whether a sufficient number of minds can be brought to realise that the choice before us now is not a choice between further revolution or more or less reactionary conservatism, but a choice between so carrying on and so organising the process of change in our affairs as to produce a new world order, or suffering an entire and perhaps irreparable social collapse. Our argument throughout has been that things have gone too far ever to be put back again to any similitude of what they have been. We can no more dream of remaining where we are than think of going back in the middle of a dive. We must go through with these present changes, adapt ourselves to them, adjust ourselves to the plunge, or be destroyed by them. We must go through with these changes just as we must go through this ill-conceived war, because there is as yet no possible end for it.

There will be no possible way of ending it until the new Revolution defines itself. If it is patched up now without a clear-headed settlement understood and accepted throughout the world, we shall have only the simulacrum of a peace. A patched-up peace now will not even save us from the horrors of war, it will postpone them only to aggravate them in a few years time. You cannot end this war yet, you can at best adjourn it.

The reorganisation of the world has at first to be mainly the work of a “movement” or a Party or a religion or cult, whatever we choose to call it. We may call it the New Liberalism or the New Radicalism or what not. It will not be a close-knit organisation, toeing the Party line and so forth. It may be a very loose-knit and many faceted, but if a sufficient number of minds throughout the world, irrespective of race, origin or economic and social habituations, can be brought to the free and candid recognition of the essentials of the human problem, then their effective collaboration in a conscious, explicit and open effort to reconstruct human society will ensue.

And to begin with they will do all they can to spread and perfect this conception of a new world order, which they will regard as the only working frame for their activities, while at the same time they will set themselves to discover and associate with themselves, everyone, everywhere, who is intellectually able to grasp the same broad ideas and morally disposed to realise them.

The distribution of this essential conception one may call propaganda, but in reality it is education. The opening phase of this new type of Revolution must involve therefore a campaign for re-invigorated and modernised education throughout the world, an education that will have the same ratio to the education of a couple of hundred years ago, as the electric lighting of a contemporary city has to the chandeliers and oil lamps of the same period. On its present mental levels humanity can do no better than what it is doing now.

Vitalising education is only possible when it is under the influence of people who are themselves learning. It is inseparable from the modern idea of education that it should be knit up to incessant research. We say research rather than science. It is the better word because it is free from any suggestion of that finality which means dogmatism and death.

All education tends to become stylistic and sterile unless it is kept in close touch with experimental verification and practical work, and consequently this new movement of revolutionary initiative, must at the same time be sustaining realistic political and social activities and working steadily for the collectivisation of governments and economic life. The intellectual movement will be only the initiatory and correlating part of the new revolutionary drive. These practical activities must be various. Everyone engaged in them must be thinking for himself and not waiting for orders. The only dictatorship he will recognise is the dictatorship of the plain understanding and the invincible fact.

And if this culminating Revolution is to be accomplished, then the participation of every conceivable sort of human being who has the mental grasp to see these broad realities of the world situation and the moral quality to do something about it, must be welcomed.

Previous revolutionary thrusts have been vitiated by bad psychology. They have given great play to the gratification of the inferiority complexes that arise out of class disadvantages. It is no doubt very unjust that anyone should be better educated, healthier and less fearful of the world than anyone else, but that is no reason why the new Revolution should not make the fullest use of the health, education, vigour and courage of the fortunate. The Revolution we are contemplating will aim at abolishing the bitterness of frustration. But certainly it will do nothing to avenge it. Nothing whatever. Let the dead past punish its dead.

It is one of the most vicious streaks in the Marxist teaching to suggest that all people of wealth and capacity living in a community in which unco-ordinated private enterprise plays a large part are necessarily demoralised by the advantages they enjoy and that they must be dispossessed by the worker and the peasant, who are presented as endowed with a collective virtue capable of running all the complex machinery of a modern community. But the staring truth of the matter is that an unco-ordinated scramble between individuals and nations alike, demoralises all concerned. Everyone is corrupted, the filching tramp by the roadside, the servile hand-kissing peasant of Eastern Europe, the dole-bribed loafer, as much as the woman who marries for money, the company promoter, the industrial organiser, the rent-exacting landlord and the diplomatic agent. When the social atmosphere is tainted everybody is ill.

Wealth, personal freedom and education, may and do produce wasters and oppressive people, but they may also release creative and administrative minds to opportunity. The history of science and invention before the nineteenth century confirms this. On the whole if we are to assume there is anything good in humanity at all, it is more reasonable to expect it to appear when there is most opportunity.

And in further confutation of the Marxist caricature of human motives, we have the very considerable number of young people drawn from middle-class and upper-class homes, who figure in the extreme left movement everywhere. It is their moral reaction to the “stuffiness” and social ineffectiveness of their parents and their own sort of people. They seek an outlet for their abilities that is not gainful but serviceable. Many have sought an honourable life—and often found it, and death with it—in the struggle against the Catholics and their Moorish and Fascist helpers in Spain.

It is a misfortune of their generation that so many of them have fallen into the mental traps of Marxism. It has been my absurd experience to encounter noisy meetings of expensive young men at Oxford, not one of them stunted physically as I was by twenty years of under-nourishment and devitalised upbringing, all pretending to be rough-hewn collarless proletarians in shocked revolt against my bourgeois tyranny and the modest comfort of my declining years, and reciting the ridiculous class-war phrases by which they protected their minds from any recognition of the realities of the case. But though that attitude demonstrates the unstimulating education of their preparatory and public schools, which had thrown them thus uncritical and emotional into the problems of the undergraduate life, it does not detract from the fact that they had found the idea of abandoning themselves to a revolutionary reconstruction of society, that promised to end its enormous waste of potential happiness and achievement, extremely attractive, notwithstanding that their own advantages seemed to be reasonably secure.

Faced with the immediate approach of discomfort, indignity, wasted years, mutilation—death is soon over but one wakes up again to mutilation every morning—because of this ill-conceived war; faced also by the reversion of Russia to autocracy and the fiscal extinction of most of the social advantages of their families; these young people with a leftish twist are likely not only to do some very profitable re-examination of their own possibilities but also to find themselves joined in that re-examination by a very considerable number of others who have hitherto been repelled by the obvious foolishness and insincerity of the hammer and sickle symbols (workers and peasants of Oxford!) and the exasperating dogmatism of the orthodox Marxist. And may not these young people, instead of waiting to be overtaken by an insurrectionary revolution from which they will emerge greasy, unshaven, class-conscious and in incessant danger of liquidation, decide that before the Revolution gets hold of them they will get hold of the Revolution and save it from the inefficiency, mental distortions, disappointments and frustrations that have over-taken it in Russia.

This new and complete Revolution we contemplate can be defined in a very few words. It is (a) outright world-socialism, scientifically planned and directed, plus (b) a sustained insistence upon law, law based on a fuller, more jealously conceived restatement of the personal Rights of Man, plus (c) the completest freedom of speech, criticism and publication, and sedulous expansion of the educational organisation to the ever-growing demands of the new order. What we may call the eastern or Bolshevik Collectivism, the Revolution of the Internationale, has failed to achieve even the first of these three items and it has never even attempted the other two.

Putting it at its compactest, it is the triangle of Socialism, Law and Knowledge, which frames the Revolution which may yet save the world.

Socialism! Become outright collectivists? Very few men of the more fortunate classes in our old collapsing society who are over fifty will be able to readjust their minds to that. It will seem an entirely repulsive suggestion to them. (The average age of the British Cabinet at the present time is well over sixty.) But it need not be repulsive at all to their sons. They will be impoverished anyhow. The stars in their courses are seeing to that. And that will help them greatly to realise that an administrative and constructive life may be far more interesting than a life of mere acquisition and spending.

From administrative control to administrative participation and then to direct administration are easy steps. They are being taken now, first in one matter and then in another. On both sides of the Atlantic. Reluctantly and often very disingenuously and against energetic but diminishing resistances. Great Britain, like America, may become a Socialist system without a definitive Revolution, protesting all the time that it is doing nothing of the sort.

In Britain we have now no distinctively educated class, but all up and down the social scale there are well-read men and women who have thought intensely upon these great problems we have been discussing. To many of them and maybe to enough of them to start the avalanche of purpose that will certainly develop from a clear and determined beginning, this conception of Revolution to evoke a liberal collectivised world may appeal. And so at last we narrow down our enquiry to an examination of what has to be done now to save the Revolution, what the movement or its Party—so far as it may use the semblance of a Party—will do, what its Policy will be. Hitherto we have been demonstrating why a reasonable man, of any race or language anywhere, should become a “Western” Revolutionary. We have now to review the immediate activities to which he can give himself.

The New World Order - Contents    |     9. Politics for the Sane Man

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