A Spiritual Philosophy of Life: The Ethical Function of the State

A Spiritual Philosophy of Life By MILTON BENNION Dean of the School of Education, University of Utah XI cIhe Ethical Functions of the State What Is the Nature of the State, and How Is It Related to Other Social Institutions? THE state is the most universal of all social institu- tions, in that an indi- vidual in a civilized community is bound to come within the juris- diction of some state. While this is generally true of the of them functions heretofore per- family, there are even children who formed either by the family or by are without family connections, the church, sometimes performed Why May the Major Functions of the State Be Classified as Spiritual? In What Directions and by What Means Are the Functions of the State Destined to Grow? tion to listed. made to include much of the other functions of government here list- ed. There is now, even in the platforms of the major political parties, little disposition to withhold full recogni- all the functions here and adults who outlive their child- hood family associations and fail to make new ones. In case of the state, however, it cannot be out- lived or outgrown. An individ- ual who may wish to escape its jurisdiction can only transfer to another one equally binding. In many ancient and medieval states the functions of the various social institutions were not definite- ly segregated, and, in some instan- ces, church and state were not differentiated at all. Thus even the primitive state had many spiritual functions. One of the most not- able examples of this was the an- cient Hebrew State in Palestine. The Mosaic Law was the law of both state and church. The state exercised the usual compulsory powers over its citizens, a power which characterizes all political government; this power was often used to uphold religious and moral ideals set up by the state-church government,- well, but often much neglected or not attended to at all. These func- tions are being taken over by the state as the only guarantee that they will be performed whenever and wherever needed. Thus the state is returning in some measure to its more ancient functions, but on a higher plane of service, and generally apart from the super- natural and sectarian elements of religion. A concise, yet comprehensive, statement of the functions of the state is given by J. A. Leighton as follows: "The State is," as Aristotle finely said, "a body of citizens united in pursuit of the common good. The ethical function of the State is to be the guardian of the ethical interests involved in the other social institutions; in the family, private prop- erty, community, vocation, church, edu- cation, and the various voluntary associa- tions. It is the indispensable umpire in internal conflicts. The State exists to pro- mote the good life by public acts."1 Th XERCISE of police powers is, of course, essential to the exist- ence of the state as well as to the security of its citizens in their lives, liberties, and lawful posses- sions. These are to the state what food, clothing, and shelter are to the family, conditions necessary for the attainment of spiritual val- ues. The promotion of economic interests is a further development of the function of protecting the citizens in their possessions; it helps them to increase their pos- sessions, individually and collect- ively, and therefore, to (have a better basis for attaining cultural or spiritual values, which is the ultimate and the most fundamen- tal purpose both of the state and of the individual. What Are Some of These Cultural Values? The generally recognized func- p,NE of the most widd . tions i of the state may be roughly W nized and universall ht \7ITH the separation of church classified as (I) exercise of police is education, now long established powers, (2) promotion of eco- with progressive pe0ples as a ma- nomic interests, (3) development of cultural interests. While there have been leaders in American po- litical thought who would, in theory at least, have restricted the activities of government to exer- rise of police powers, these same fa^xTS patron ' saint orAmVri- leaders, in practice, were willing to cans who would Hmit the func. extend the police powers to such tions of the government, was es- dency on the part of the most an extent that these powers were peciaHy proud of his authorship progressive states to develop more 1The Individual and the Socid Qrder> of the bill creating the public and more spiritual functions, many p. 23. D. Appleton 8 Co., New York, school system of Virginia, and also ** and state there was manifest a disposition to leave human spir- itual aims in large measure to the church, while the state concerned itself with what was conceived to be strictly secular matters, the ex- ercise of the police power in the narrower sense of that term. For at least a generation now, how- ever, there has been a growing ten- jor function of the state. The large sums of money expended for education by the state and its sub- divisions is proof of this, but, in itself, no reason for reduction of these expenditures. Thomas Jef-

802 The Improvement Era for October, 1930 proud to be recognized as founder of the University of Virginia. All American states are now, apparently, unequivocally commit- ted to the policy of supporting public educational institutions from kindergarten to university. Not only do states provide op- portunities to all children and youths who can and will take advantage of them, but they have also, through public libraries, gov- ernment bulletins, and other means, long besen committed to public support, in some degree, of adult education. It is now pre- dicted that general extension of public education for adults will be the next great movement in this field. Some auxiliary phases of education, not always recog- nized as such, should not be passed without mention. Among these are juvenile courts with all of their accessories, certain types of community clinics, public social welfare departments, research bu- reaus, art galleries, public recreation departments, including athletic, dramatic, and musical activities; all of- these have for their direct object the realization of higher spiritual values and the more gen- eral diffusion of such values among the masses of the people. Why May These Functions of the State lie Classified as Spiritual? D ECAUSE all the educational or cultural activities here named have to do primarily with develop- ing non-material values. These, in philosophy, are classified as spir- itual; such non-perishable values are in fact the ultimate goal of all state activity. Any state will live as a significant factor in the his- tory of civilization only in propor- tion to its contribution to the spiritual possessions of mankind. Compare, for instance, the relative place in history of the most rich and powerful ancient Oriental na- tions with that of the small city states of Greece or with the eco- nomically and politically insignifi- cant Hebrew nation in Palestine. It may be well here to take the precaution of noting that a state is not to be regarded as identical with its government at any particular time. It is more nearly correct to identify the state with the life of its people as a political unit. It is in this sense that the ancient Greek and Hebrew states outshine and will outlive their materially powerful rivals. The material productions of the Oriental states have, for the most part, long since perished; the spiritual productions of Greece and Palestine have been dominant factors in moulding the best in western civilization. The preeminent influence of the ancient Greek and Hebrew nations bids fair to continue indefinitely. These historic facts have at [this time great significance for American cit- izens who are influential in moulding the future of America. Her vast wealth and economic power, of which many Americans boast and flaunt their wealth de- fiantly in face of an impoverished old world, will surely perish in course of time. It is only the spiritual contribution that America can make to civilization that will endure and give her a worthy place in history. Just now the call for spiritual gifts from America — gifts which she is abundantly able to give— relate especially to the devel- opment of the ideals and the prac- tice of justice, not only within her own borders, but in her relations with all other nations. Is she willing to set aside her power to secure her desired ends by might, and to submit her international problems to an international court of justice on a par with the eco- nomically poorest nation? The community of nations are now calling upon America, not merely for fine words — words that may be subject to a multiplicity of interpretations, — but for fine, no- ble deeds. America's answer to these calls will in large measure determine whether her fundamen- tal aims are of the imperishable spiritual sort, or whether she is selfishly materialistic as she is in some world circles reputed to be. TN AMERICAN domestic admin- istration there are widespread J. HE author of this series is not without practical experience in this field, having served as a local health officer, chairman of a town board of trustees, member of the State Board of Education, of the State Textbook Commission, the State Course of Study Commission, and as chairman of the first Utah State Welfare Commission, also as chair- man of the Social Welfare League of Salt Lake, 1920-1930. evidences of progress in at least some phases of justice. Social leg- islation in the various states has been a marked characteristic of the Twentieth Century. Such legis- lation has generally been upheld by the courts, notwithstanding an- cient legal precedents to the con- trary. Enlightened judges are com- ing more and more to base their decisions upon social facts and hu- man needs, rather than upon mere tradition. It is because of this changed attitude of the American public, reflected in legislation and court decisions, that many social laws are now in successful opera- tion, laws that protect the lives and the health of laborers in in- dustry, women in employment outside the home, and minors against any kind of employment that may be a serious detriment to their development. The gen- eral principle underlying this type of state action is that every mem- ber of the state shall be protected and respected as an end in himself; that none shall be sacrificed as a means to material gain. These activities of the state may, then, also be classified as spiritual func- tions. Closely allied to these functions, in spirit and purpose are hospitals for patients having either mental or physical diseases. The states' activities in establishing such hos- pitals are on the increase; not that the state is attempting to drive the church and private charity out of this business, but because fa- cilities thus provided are inade- quate. It is the purpose of the state to see that these facilities are available to all in need, and that none shall be denied such service because of inability to pay. Add to this widows' pensions, old age pensions, state insurance, and pub- lic orphanages, and it becomes at once evident that the state is a rap- idly growing and very much alive institution. The justice now ad- ministered by the state has ceased to be cold, the eye for an eye and tooth for a tooth variety. The state is keenly alive to human val- ues, to the fact that all material things are to be valued only as means to the promotion of human welfare. It has already been shown that this welfare must be measured ultimately in terms of (spiritual values.

The Improvement Era for October, 1930 803 In What Directions and By What Means Are the Func- tions of the State Destined to Grow? '"THERE is always some hazard *■ in attempting to predict the future of human institutions. Her- bert Spencer, viewing the problem of social evolution from the stand- point of the individualistic political philosophy of the later Eighteenth and early Nineteenth Centuries, looked toward gradual diminution of the functions of government until finally government might be dispensed with altogether. The functions of society would then be carried on wholly by voluntary cooperation. Mr. Spencer was, however, viewing government as restricted to the exercise of police powers in the narrower sense of the term. This noted philosopher himself lived long enough to mourn the failure of his predic- tions. The development of state functions during the last half cen- tury has been very decidedly in the opposite direction. It is apparent- ly perfectly safe to say that the functions of the state in years to come will lie somewhere between the opposite extremes set forth by Plato, on the one hand, and by Herbert Spencer, on the other. Cer- tainly at this time the pendulum is swinging in the direction of Plato's social and political phil- osophy. We may venture to pre- dict that it will go farther in that direction than it yet has done in America, but that it will never go as far as Plato's Republic por- trays. ANY fair consideration of fun- "^ damental and well established principles of social justice will make clear that recent extensions of the functions of the state, as here enumerated, are fully justified and that many American states are delinquent in the administration of justice because they have lagged behind the more progressive states. This is due in part to want of social and political enlightenment on the part of the masses of the citizens and in part to organized interests that oppose every public policy that may mean larger con- tributions from them to the public treasury. Agents of these special interests in their efforts to mother the state often remind one of that hypothetical real mother who gave orders to the nurse maid to find out what Johnny is doing and tell him to stop. Now Johnny and the state are alike in this, that so long as they are alive they are bound to be doing something. Would it not be the part of wis- dom and fairness to all concerned to make a judicious, unbiased, and unselfish study of any proposed state activity in the light of the fundamental assumptions of de- mocracy— equal opportunity and justice to all, including each mem- ber of each new generation? By What Means Are the Ideal Goals of the State to Be Attained? TN GENERAL terms, by diffu- A sion of social knowledge and ability on the part of the great mass of citizens to form their own social, economic, ethical, and po- litical judgments, together with cultivation of a keener appreciation of justice and the jelevation of public above private interests. Many citizens fail to appreciate the fundamental nature of democ- racy. It is too often thought of as already realized, instead of as being merely in the process of mak- ing. The real meaning of some of the basic assumptions of de- mocracy is seldom thought of; for example that of equal oppor- tunity to all. What does this mean with respect to benefits to be derived from the use of the natural resources of the earth? Are these benefits to be equalized for one or two generations of democ- racy only, or are they to be made available to each new generation for all time? If so, how? If not, has democracy ceased to be? Are not the progressive public measures enumerated in this paper examples of recognition of the rights of all, and especially of the younger generation, to share in the benefits of the use of natural resources no matter in whose name they may be held as private prop- erty? Does not the new generation likewise have a right to share in the benefits derived from social- economic values, values that have been created by the activities of society as a whole, but now held as private property? By what method may the new generation share in the material benefits of these natural and social values if not by the progressive state poli- cies now rapidly coming into use and looking toward equalization of opportunity? The policy, adopted by some representatives of special interests, of denouncing these measures as socialistic, is most unfair and shortsighted. Those who do not like socialism should be especially interested in securing equal rights and oppor- tunities to all under the present system of private ownership of property. There is no surer way of stimulating radical revolutions in political and economic life than by the domination of capitalistic power in its own selfish interest as against just and humanitarian public policies. This is not to de- cry the accumulation of capital, nor to minimize its service in the economic life of the community; it is only to call attention to the social consequences of abuse of capitalistic power. Such abuse is, however, by no means character- istic of all capitalists, some of whom are among the enlightened, progressive leaders of political thought and action. The state can realize its ideal goals only by co- operative action of the mass of its citizens on the basis of intelligent public interest. This will eliminate antagonism between capital and labor, between producer and man- ufacturer, between north and south, between east and west. "Therefore, my duty as a citizen is not exhausted by what I bring to the state; my test as a citizen is how fully the whole can be ex- pressed through me."2 THHIS type of citizenship is not T realized through hide bound adherence to a political party ir- respective of the policies it may adopt in any particular election. It may be realized by voluntary association of citizens in unselfish promotion of worthy public caus- es, irrespective of partisan politics. The political parties of long stand- ing too often acquire selfish party interests as detrimental to public welfare as are other selfish inter- ests. 'To the victors belong the spoils" is not yet without practical significance. The value of any method of procedure in civic life is to be judged by the purpose it serves. This purpose can properly be no< other than the highest and most 2Follett, M. P.— The New State, p. 179. Longmans, Green SJ Co. New York. (Continued on page 805)