Crowds. Gerald Stanley Lee

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

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NEW KINDS AND NEW SIZES OF MEN

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      It would be hard to overestimate the weariness and cynicism and despair that have been caused in the world by its more recklessly hopeful men—the men who plump down happily anywhere and hope, the optimists who are merely slovenly in their minds about evil. But the optimism that consists in putting evil facts up into a kind of outdoors in our minds and in giving them room to exercise in our thoughts and feelings, the optimism that consists in having one's brain move vigorously through disagreeable facts—organize them into the other facts with which they belong and with which they work—is worthy of consideration. Many of us, who have tried optimism and pessimism both, have noticed certain things.

      When one is being pessimistic, one almost always has the feeling of being rather clever. It is forced upon one a little, of course, having all those other people about one stodgily standing up for people and not really seeing through them!

      So, though one ought not to, one does feel a little superior—even with the best intentions—when one is being discouraged.

      But the trouble with pessimism is that it is only at the moment when one is having it that one really enjoys it, or feels in this way about it.

      Perhaps I should not undertake to speak for others, and should only speak for myself; but I can only bear witness, for one, that every time in my life that I have broken through the surface a little, and seen through to the evil, and found myself suddenly and astutely discouraged, I have found afterward that all I had to do was to see the same thing a little farther over, set it in the light beyond it, and look at it in larger or more full relations, and I was no longer astutely discouraged.

      So I have come to believe slowly and grimly that feeling discouraged about the world is not quite clever. I have noticed it, too, in watching other people—men I know. If I could take all the men I know who are living and acting as if they believed big things about people to-day, men who are daily taking for granted great things in human nature, and put them in one group by themselves all together, and if I could then take all the men I know who are taking little things for granted in one another and in human nature, I do not believe very many people would find it hard to tell which group would be more clever. Possibly the reason more of us do not spend more time in