Liberalism and Social Action by John Dewey (1859-1952) – Reprinted from The U.S. Constitution, A Reader, Published by Hillsdale College

As a leading Progressive scholar from the 1880s onward, Dewey, who taught mainly at Columbia University, devoted much of his life to redefining the idea of education. His thought was influenced by German philosopher G.W.F. Hegel, and central to it was a denial of objective truth and an embrace of historicism and moral relativism. As such he was critical of the American founding.

1935

1. The History of Liberalism

…The natural beginning of the inquiry in which we are engaged is consideration of the origin and past development of liberalism. It is to this topic that the present chapter is devoted. The conclusion reached from a brief survey of history, namely, that liberalism has had a checkered career, and that it has meant in practice things so different as to be opposed to one another, might perhaps have been anticipated without prolonged examination of its past. But location and description of the ambiguities that cling to the career of liberalism will be of assistance in the attempt to determine its significance for today and tomorrow.

The use of the words liberal and liberalism to denote a particular social philosophy does not appear to occur earlier than the first decade of the nineteenth century. But the thing to which the words are applied is older. It might be traced back to Greek thought; some of its ideas, especially as to the importance of the free play of intelligence, may be found notably expressed in the funeral oration attributed to Pericles. But for the present purpose it is not necessary to go back of John Locke, the philosopher of the “glorious revolution” of 1688. The outstanding points of Locke’s version of liberalism are that governments are instituted to protect the rights that belong to individuals prior to political organization of social relations. These rights are those summed up a century later in the American Declaration of Independence: the rights of life, liberty and the pursuit of happiness. Among the “natural” rights especially emphasized by Locke is that of property, originating, according to him, in the fact that an individual has “mixed” himself, through his labor, with some natural hitherto unappropriated object. This view was directed against levies on property made by rulers without authorization from the representatives of the people.The theory culminated in justifying the right of revolution. Since governments are instituted to protect the natural rights of individuals, they lose claim to obedience when they invade and destroy these rights instead of safeguarding them: a doctrine that well served the aims of our forefathers in their revolt against British rule, and that also found an extended application in the French Revolution of 1789.

The impact of this earlier liberalism is evidently political. Yet one of Locke’s greatest interests was to uphold toleration in an age when intolerance was rife, persecution of dissenters in faith almost the rule, and when wars, civil and between nations, had a religious color. In serving the immediate needs of England–and then those of other countries in which it was desired to substitute representative for arbitrary government–it bequeathed to later social thought a rigid doctrine of natural rights inherent in individuals independent of social organization. It gave a directly practical import to the older semi-theological and semi-metaphysical conception of natural law as supreme over positive law and gave a new version of the old idea that natural law is the counterpart of reason, being disclosed by the natural light with which man is endowed.

The whole temper of this philosophy is individualistic in the sense in which individualism is opposed to organized social action. It held to the primacy of the individual over the state not only in time but in moral authority. It defined the individual in terms of liberties of thought and action already possessed by him in some mysterious ready-made fashion, and which it was the sole business of the state to safeguard. Reason was also made an inherent endowment of the individual, expressed in men’s moral relations to one another, but not sustained and developed because of these relations. It followed that the great enemy of individual liberty was thought to be government because of its tendency to encroach upon the innate liberties of individuals. Later liberalism inherited this conception of a natural antagonism between ruler and ruled, interpreted as a natural opposition between the individual and organized society. There still lingers in the minds of some the notion that there are two different “spheres” of action and of rightful claims; that of political society and that of the individual, and that in the interest of the latter the former must be as contracted as possible.Not till the second half of the nineteenth century did the idea arise that government might and should be an instrument for securing and extending the liberties of individuals. This later aspect of liberalism is perhaps foreshadowed in the clauses of our Constitution that confer upon Congress power to provide for “public welfare” as well as for public safety.

What has already been said indicates that with Locke the inclusion of the economic factor, property, among natural rights had a political animus. However, Locke at times goes so far as to designate as property everything that is included in “life, liberties and estates”; the individual has property in himself and in his life and activities; property in this broad sense is that which political society should protect. The importance attached to the right of property within the political area was without doubt an influence in the later definitely economic formulation of liberalism. But Locke was interested in property already possessed. A century later industry and commerce were sufficiently advanced in Great Britain so that interest centered in production of wealth, rather than in its possession. The conception of labor as the source of right in property was employed not so much to protect property from confiscation by the ruler (that right was practically secure in England) as to urge and justify freedom in the use and investment of capital and the right of laborers to move about and seek new modes of employment–claims denied by the common law that came down from semi-feudal conditions. The earlier economic conception may fairly be called static; it was concerned with possessions and estates. The newer economic conception was dynamic. It was concerned with release of productivity and exchange from a cumbrous complex of restrictions that had the force of law. The enemy was no longer the arbitrary special action of rulers. It was the whole system of common law and judicial practice in its adverse bearing upon freedom of labor, investment and exchange.

The transformation of earlier liberalism that took place because of this new interest is so tremendous that its story must be told in some detail. The concern for liberty and for the individual, which was the basis of Lockeian liberalism, persisted; otherwise the newer theory would not have been liberalism. But liberty was given a very different practical meaning. In the end, the effect was to subordinate political to economic activity; to connect natural laws with the laws of production and exchange, and to give a radically new significance to the earlier conception of reason. The name of Adam Smith is indissolubly connected with initiation of this transformation. Although he was far from being an unqualified adherent of the idea oflaissez faire, he held that the activity of individuals, freed as far as possible from political restriction, is the chief source of social welfare and the ultimate spring of social progress. He held that there is a “natural” or native tendency in every individual to better each his own estate through putting forth effort (labor) to satisfy his natural wants. Social welfare is promoted because the cumulative, but undesigned and unplanned, effect of the convergence of a multitude of individual efforts is to increase the commodities and services put at the disposal of men collectively, of society.This increase of goods and services creates new wants and leads to putting forth new modes of productive energy. There is not only a native impulse to exchange, to “truck,” but individuals are released by the processes of exchange from the necessity for labor in order to satisfy all of the individual’s own wants; through division of labor, productivity is enormously increased. Free economic processes thus bring about an endless spiral of ever increasing change, and through the guidance of an “invisible hand” (the equivalent of the doctrine of preestablished harmony so dear to the eighteenth century) the efforts of individuals for personal advancement and personal gain accrue to the benefit of society, and create a continuously closer knit interdependence of interests.

The ideas and ideals of the new political economy were congruous with the increase of industrial activity that was marked in England even before the invention of the steam engine. They spread rapidly. Their power was furthered when the great industrial and commercial expansion of England ensued in the wake of the substitution of mechanical for human energy, first in textiles and then in other occupations. Under the influence of the industrial revolution the old argument against political action as a social agency assumed a new form. Such action was not only an invasion of individual liberty but it was in effect a conspiracy against the causes that bring about social progress. The Lockeian idea of natural laws took on a much more concrete, a more directly practical, meaning. Natural law was still regarded as something more fundamental than man-made law, which by comparison is artificial. But natural laws lost their remote moral meaning. They were identified with the laws of free industrial production and free commercial exchange….

Economists developed the principle of the free economic activity of individuals; since this freedom was identified with absence of governmental action, conceived as an interference with natural liberty, the result was the formulation of laissez faire liberalism. Bentham carried the same conception, though from a different point of view, into a vigorous movement for reform of the common law and judicial procedure by means of legislative action. The Mills developed the psychological and logical foundation implicit in the theories of the economists and of Bentham….

According to Bentham, the criterion of all law and of every administrative effort is its effect upon the sum of happiness enjoyed by the greatest possible number. In calculating this sum, every individual is to count as one and only as one. The mere formulation of the doctrine was an attack upon every inequality of status that had the sanction of law. In effect, it made the well-being of the individual the norm of political action in every area in which it operates. In effect, though not wholly in Bentham’s express apprehension, it transferred attention from the well-being already possessed by individuals to one they might attain if there were a radical change in social institutions. For existing institutions enabled a small number of individuals to enjoy their pleasures at the cost of the misery of a much greater number. While Bentham himself conceived that the changes to be made in legal and political institutions were mainly negative, such as abolition of abuses, corruptions and inequalities, nevertheless (as we shall see later) there was nothing in his fundamental doctrine that stood in the way of using the power of government to create, constructively and positively, new institutions if and when it should appear that the latter would contribute more effectively to the well-being of individuals….

Bentham’s theory led him to the view that all organized action is to be judged by its consequences, consequences that take effect in the lives of individuals. His psychology was rather rudimentary. It made him conceive of consequences as being atomic units of pleasures and pains that can be algebraically summed up. It is to this aspect of his doctrines that later writers, especially moralists, have chiefly devoted their critical attention. But this particular aspect of his theory, if we view it in the perspective of history, is an adventitious accretion. His enduring idea is that customs, institutions, law, social arrangements are to be judged on the basis of their consequences as these come home to the individuals that compose society. Because of his emphasis upon consequences, he made short work of the tenets of both of the two schools that had dominated, before his day, English political thought. He brushed aside, almost contemptuously, the conservative school that found the source of social wisdom in the customs and precedents of the past. This school has its counterpart in those empiricists of the present day who attack every measure and policy that is new and innovating on the ground that it does not have the sanction of experience, when what they really mean by “experience” is patterns of mind that were formed in a past that no longer exists.

But Bentham was equally aggressive in assault upon that aspect of earlier liberalism which was based upon the conception of inherent natural rights–following in this respect a clue given by David Hume. Natural rights and natural liberties exist only in the kingdom of mythological social zoology. Men do not obey laws because they think these laws are in accord with a scheme of natural rights. They obey because they believe, rightly or wrongly, that the consequences of obeying are upon the whole better than the consequences of disobeying. If the consequences of existing rule become too intolerable, they revolt. An enlightened self-interest will induce a ruler not to push too far the patience of subjects. The enlightened self-interest of citizens will lead them to obtain by peaceful means, as far as possible, the changes that will effect a distribution of political power and the publicity that will lead political authorities to work for rather than against the interests of the people–a situation which Bentham thought was realized by government that is representative and based upon popular suffrage. But in any case, not natural rights but consequences in the lives of individuals are the criterion and measure of policy and judgment.

Because the liberalism of the economists and the Benthamites was adapted to contemporary conditions in Great Britain, the influence of the liberalism of the school of Locke waned. By 1820 it was practically extinct. Its influence lasted much longer in the United States. We had no Bentham and it is doubtful whether he would have had much influence if he had appeared. Except for movements in codification of law, it is hard to find traces of the influence of Bentham in this country. As was intimated earlier, the philosophy of Locke bore much the same relation to the American revolt of the colonies that it had to the British revolution of almost a century earlier. Up to, say, the time of the Civil War, the United States were predominantly agrarian. As they became industrialized, the philosophy of liberty of individuals, expressed especially in freedom of contract, provided the doctrine needed by those who controlled the economic system. It was freely employed by the courts in declaring unconstitutional legislation that limited this freedom. The ideas of Locke embodied in the Declaration of Independence were congenial to our pioneer conditions that gave individuals the opportunity to carve their own careers. Political action was lightly thought of by those who lived in frontier conditions. A political career was very largely annexed as an adjunct to the action of individuals in carving their own careers. The gospel of self-help and private initiative was practiced so spontaneously that it needed no special intellectual support….

Thus from various sources and under various influences there developed an inner split in liberalism. This cleft is one cause of the ambiguity from which liberalism still suffers and which explains a growing impotency. These are still those who call themselves liberals who define liberalism in terms of the old opposition between the province of organized social action and the province of purely individual initiative and effort. In the name of liberalism they are jealous of every extension of governmental activity. They may grudgingly concede the need of special measures of protection and alleviation undertaken by the state at times of great social stress, but they are the confirmed enemies of social legislation (even prohibition of child labor), as standing measures of political policy. Wittingly or unwittingly, they still provide the intellectual system of apologetics for the existing economic régime, which they strangely, it would seem ironically, uphold as a régime of individual liberty for all.

But the majority who call themselves liberals today are committed to the principle that organized society must use its powers to establish the conditions under which the mass of individuals can possess actual as distinct from merely legal liberty. They define their liberalism in the concrete in terms of a program of measures moving toward this end. They believe that the conception of the state which limits the activities of the latter to keeping order as between individuals and to securing redress for one person when another person infringes the liberty existing law has given him, is in effect simply a justification of the brutalities and inequities of the existing order. Because of this internal division within liberalism its later history is wavering and confused. The inheritance of the past still causes many liberals, who believe in a generous use of the powers of organized society to change the terms on which human beings associate together, to stop short with merely protective and alleviatory measures–a fact that partly explains why another school always refers to “reform” with scorn. It will be the object of the next chapter to portray the crisis in liberalism, theimpasse in which it now almost finds itself, and through criticism of the deficiencies of earlier liberalism to suggest the way in which liberalism may resolve the crisis, and emerge as a compact, aggressive force.

2. The Crisis in Liberalism

The net effect of the struggle of early liberals to emancipate individuals from restriction imposed upon them by the inherited type of social organization was to pose a problem, that of a new social organization. The ideas of liberals set forth in the first third of the nineteenth century were potent in criticism and in analysis. They released forces that had been held in check. But analysis is not construction, and release of force does not of itself give direction to the force that is set free. Victorian optimism concealed for a time the crisis at which liberalism had arrived. But when that optimism vanished amid the conflict of nations, classes and races characteristic of the latter part of the nineteenth century–a conflict that has grown more intense with the passing years–the crisis could no longer be covered up. The beliefs and methods of earlier liberalism were ineffective when faced with the problems of social organization and integration. Their inadequacy is a large part of belief now so current that all liberalism is an outmoded doctrine. At the same time, insecurity and uncertainty in belief and purpose are powerful factors in generating dogmatic faiths that are profoundly hostile to everything to which liberalism in any possible formulation is devoted….

The earlier liberals lacked historic sense and interest. For a while this lack had an immediate pragmatic value. It gave liberals a powerful weapon in their fight with reactionaries. For it enabled them to undercut the appeal to origin, precedent and past history by which the opponents of social change gave sacrosanct quality to existing inequities and abuses. But disregard of history took its revenge. It blinded the eyes of liberals to the fact that their own special interpretations of liberty, individuality and intelligence were themselves historically conditioned, and were relevant only to their own time. They put forward their ideas as immutable truths good at all times and places; they had no idea of historic relativity, either in general or in its application to themselves.

When their ideas and plans were projected they were an attack upon the interests that were vested in established institutions and that had the sanction of custom. The new forces for which liberals sought an entrance were incipient; the status quo was arrayed against their release. By the middle of the nineteenth century the contemporary scene had radically altered. The economic and political changes for which they strove were so largely accomplished that they had become in turn the vested interest, and their doctrines, especially in the form of laissez faire liberalism, now provided the intellectual justification of the status quo. This creed is still powerful in this country. The earlier doctrine of “natural rights,” superior to legislative action, has been given a definitely economic meaning by the courts, and used by judges to destroy social legislation passed in the interest of a real, instead of purely formal, liberty of contract. Under the caption of “rugged individualism” it inveighs against all new social policies.Beneficiaries of the established economic régime band themselves together in what they call Liberty Leagues to perpetuate the harsh regimentation of millions of their fellows. I do not imply that resistance to change would not have appeared if it had not been for the doctrines of earlier liberals. But had the early liberals appreciated the historic relativity of their own interpretation of the meaning of liberty, the later resistance would certainly have been deprived of its chief intellectual and moral support. The tragedy is that although these liberals were the sworn foes of political absolutism, they were themselves absolutists in the social creed they formulated.

This statement does not mean, of course, that they were opposed to social change; the opposite is evidently the case. But it does mean they held that beneficial social change can come about in but one way, the way of private economic enterprise, socially undirected, based upon and resulting in the sanctity of private property–that is to say, freedom from social control. So today those who profess the earlier type of liberalism ascribe to this one factor all social betterment that has occurred; such as the increase in productivity and improved standards of living. The liberals did not try to prevent change, but they did try to limit its course to a single channel and to immobilize the channel.

If the early liberals had put forth their special interpretation of liberty as something subject to historic relativity they would not have frozen it into a doctrine to be applied at all times under all social circumstances. Specifically, they would have recognized that effective liberty is a function of the social conditions existing at any time. If they had done this, they would have known that as economic relations became dominantly controlling forces in setting the pattern of human relations, the necessity of liberty for individuals which they proclaimed will require social control of economic forces in the interest of the great mass of individuals. Because the liberals failed to make a distinction between purely formal or legal liberty and effective liberty of thought and action, the history of the last one hundred years is the history of non-fulfillment of their predictions….

The crisis in liberalism, as I said at the outset, proceeds from the fact that after early liberalism had done its work, society faced a new problem, that of social organization. Its work was to liberate a group of individuals, representing the new science and the new forces of productivity, from customs, ways of thinking, institutions, that were oppressive of the new modes of social action, however useful they may have been in their day. The instruments of analysis, of criticism, of dissolution, that were employed were effective for the work of release. But when it came to the problem of organizing the new forces and the individuals whose modes of life they radically altered into a coherent social organization, possessed of intellectual and moral directive power, liberalism was well-nigh impotent. The rise of national polities that pretend to represent the order, discipline and spiritual authority that will counteract social disintegration is a tragic comment upon the unpreparedness of older liberalism to deal with the new problem which its very success precipitated.

But the values of freed intelligence, of liberty, of opportunity for every individual to realize the potentialities of which he is possessed, are too precious to be sacrificed to a régime of despotism, especially when the régime is in such large measure merely the agent of a dominant economic class in its struggle to keep and extend the gains it has amassed at the expense of genuine social order, unity, and development. Liberalism has to gather itself together to formulate the ends to which it is devoted in terms of means that are relevant to the contemporary situation. The only form of enduring social organization that is now possible is one in which the new forces of productivity are cooperatively controlled and used in the interest of the effective liberty and the cultural development of the individuals that constitute society. Such a social order cannot be established by an unplanned and external convergence of the actions of separate individuals, each of whom is bent on personal private advantage. This idea is the Achilles heel of early liberalism. The idea that liberalism cannot maintain its ends and at the same time reverse its conception of the means by which they are to be attained is folly. The ends can now be achieved only by reversal of the means to which early liberalism was committed. Organized social planning, put into effect for the creation of an order in which industry and finance are socially directed in behalf of institutions that provide the material basis for the cultural liberation and growth of individuals, is now the sole method of social action by which liberalism can realize its professed aims. Such planning demands in turn a new conception and logic of freed intelligence as a social force….


  1. John Dewey, “Liberalism and Social Action,” in Jo Ann Boydston, ed., The Papers of John Dewey: The Later Works, 1925-1953, Vol. 11 (Carbondale, IL: Southern Illinois University, 1987), 6—16, 21—23, 25—27, 39—40. Reproduced with permission of Southern Illinois University Press in the format Textbook via Copyright Clearance Center.Reprinted from The U.S. Constitution, A Reader, Published by Hillsdale College

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