Background[ edit ] The book is said to "offer a manifesto of Progressive beliefs" that "anticipated the transition from competitive to corporate capitalism and from limited government to the welfare state. He advocated a new political consensus that included as its core nationalism, but with a sense of social responsibility and care for the less fortunate. Since the power of big business, trusts, interest groups and economic specialization had transformed the nation in the latter part of the 19th century, only the embracing of a counterbalance to this power would serve the society of the future. Croly pressed for the centralization of power in the Federal Government to ensure democracy, a "New Nationalism. At the same time, Croly valued the individual motivated by civic virtue and "constructive individualism" and urged all to pursue this objective. Hamiltonian Means vs Jeffersonian Values[ edit ] In an excerpt from The Promise of American Life found in the book Progressivism: The Critical Issues, Croly talks of a "new liberal democratic theory, which emphasized not individualism but social consciousness, and which spoke less of freedom that it did of social control.

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The average American is nothing if not patriotic. Emil Reich in his "Success among the Nations," "with such an implicit and absolute confidence in their Union and in their future success that any remark other than laudatory is inacceptable to the majority of them. We have had many opportunities of hearing public speakers in America cast doubts upon the very existence of God and of Providence, question the historic nature or veracity of the whole fabric of Christianity; but never has it been our fortune to catch the slightest whisper of doubt, the slightest want of faith, in the chief God of America—unlimited belief in the future of America.

The faith of Americans in their own country is religious, if not in its intensity, at any rate in its almost absolute and universal authority. It pervades the air we breathe. As children we hear it asserted or implied in the conversation of our elders. Every new stage of our educational training provides some additional testimony on its behalf.

Newspapers and novelists, orators and playwrights, even if they are little else, are at least loyal preachers of the Truth. The skeptic is not controverted; he is overlooked. It constitutes the kind of faith which is the implication, rather than the object, of thought, and consciously or unconsciously it enters largely into our personal lives as a formative influence. We may distrust and dislike much that is done in the name of our country by our fellow-countrymen; but our country itself, its democratic system, and its prosperous future are above suspicion.

Of course, Americans have no monopoly of patriotic enthusiasm and good faith. Englishmen return thanks to Providence for not being born anything but an Englishman, in churches and ale-houses as well as in comic operas.

The Frenchman cherishes and proclaims the idea that France is the most civilized modern country and satisfies best the needs of a man of high social intelligence. The Russian, whose political and social estate does not seem enviable to his foreign contemporaries, secretes a vision of a mystically glorified Russia, which condemns to comparative insipidity the figures of the "Pax Britannica" and of "La Belle France" enlightening the world.

Every nation, in proportion as its nationality is thoroughly alive, must be leavened by the ferment of some such faith. But there are significant differences between the faith of, say, an Englishman in the British Empire and that of an American in the Land of Democracy. His patriotism is anchored to the historical achievements of Great Britain and restricted thereby.

As a good patriot he is bound to be more preoccupied with the inherited fabric of national institutions and traditions than he is with the ideal and more than national possibilities of the future. This very loyalty to the national fabric does, indeed, imply an important ideal content; but the national idealism of an Englishman, a German, or even a Frenchman, is heavily mortgaged to his own national history and cannot honestly escape the debt.

The good patriot is obliged to offer faithful allegiance to a network of somewhat arbitrary institutions, social forms, and intellectual habits—on the ground that his country is exposed to more serious dangers from premature emancipation than it is from stubborn conservatism. France is the only European country which has sought to make headway towards a better future by means of a revolutionary break with its past; and the results of the French experiment have served for other European countries more as a warning than as an example.

The higher American patriotism, on the other hand, combines loyalty to historical tradition and precedent with the imaginative projection of an ideal national Promise. The Land of Democracy has always appealed to its more enthusiastic children chiefly as a land of wonderful and more than national possibilities.

They still believe that somehow and sometime something better will happen to good Americans than has happened to men in any other country; and this belief, vague, innocent, and uninformed though it be, is the expression of an essential constituent in our national ideal.

The past should mean less to a European than it does to an American, and the future should mean more. To be sure, American life cannot with impunity be wrenched violently from its moorings any more than the life of a European country can; but our American past, compared to that of any European country, has a character all its own. Its peculiarity consists, not merely in its brevity, but in the fact that from the beginning it has been informed by an idea. From the beginning Americans have been anticipating and projecting a better future.

From the beginning the Land of Democracy has been figured as the Land of Promise. An America which was not the Land of Promise, which was not informed by a prophetic outlook and a more or less constructive ideal, would not be the America bequeathed to us by our forefathers.

In cherishing the Promise of a better national future the American is fulfilling rather than imperiling the substance of the national tradition. When, however, Americans talk of their country as the Land of Promise, a question may well be raised as to precisely what they mean. They mean, of course, in general, that the future will have something better in store for them individually and collectively than has the past or the present; but a very superficial analysis of this meaning discloses certain ambiguities.

What are the particular benefits which this better future will give to Americans either individually or as a nation? And how is this Promise to be fulfilled? Will it fulfill itself, or does it imply certain responsibilities? If so, what responsibilities?

It is merely a prophecy based upon past performances and proved qualities. But the career, which from the standpoint of an outsider is merely an anticipation, becomes for the young man himself a serious task. For him, at all events, the better future will not merely happen.

He will have to do something to deserve it. It may be wrecked by unforeseen obstacles, by unsuspected infirmities, or by some critical error of judgment. So it is with the Promise of American life. From the point of view of an immigrant this Promise may consist of the anticipation of a better future, which he can share merely by taking up his residence on American soil; but once he has become an American, the Promise can no longer remain merely an anticipation.

It becomes in that case a responsibility, which requires for its fulfillment a certain kind of behavior on the part of himself and his fellow-Americans. And when we attempt to define the Promise of American life, we are obliged, also, to describe the kind of behavior which the fulfillment of the Promise demands.

The distinction between the two aspects of America as a Land of Promise made in the preceding paragraph is sufficiently obvious, but it is usually slurred by the average good American patriot. The better future, which is promised for himself, his children, and for other Americans, is chiefly a matter of confident anticipation. He looks upon it very much as a friendly outsider might look on some promising individual career.

The better future is understood by him as something which fulfills itself. He calls his country, not only the Land of Promise, but the Land of Destiny. It is fairly launched on a brilliant and successful career, the continued prosperity of which is prophesied by the very momentum of its advance. As Mr. Wells says in "The Future in America," "When one talks to an American of his national purpose, he seems a little at a loss; if one speaks of his national destiny, he responds with alacrity.

They might admit in words that the achievement of this glorious future implied certain responsibilities, but they would not regard the admission either as startling or novel. Such responsibilities were met by our predecessors; they will be met by our followers. Inasmuch as it is the honorable American past which prophesies on behalf of the better American future, our national responsibility consists fundamentally in remaining true to traditional ways of behavior, standards, and ideals.

What we Americans have to do in order to fulfill our national Promise is to keep up the good work—to continue resolutely and cheerfully along the appointed path. The reader who expects this book to contain a collection of patriotic prophecies will be disappointed. I am not a prophet in any sense of the word, and I entertain an active and intense dislike of the foregoing mixture of optimism, fatalism, and conservatism.

To conceive the better American future as a consummation which will take care of itself,—as the necessary result of our customary conditions, institutions, and ideas,—persistence in such a conception is admirably designed to deprive American life of any promise at all.

The better future which Americans propose to build is nothing if not an idea which must in certain essential respects emancipate them from their past. American history contains much matter for pride and congratulation, and much matter for regret and humiliation.

On the whole, it is a past of which the loyal American has no reason to feel ashamed, chiefly because it has throughout been made better than it was by the vision of a better future; and the American of to-day and to-morrow must remain true to that traditional vision. He must be prepared to sacrifice to that traditional vision even the traditional American ways of realizing it. Such a sacrifice is, I believe, coming to be demanded; and unless it is made, American life will gradually cease to have any specific Promise.

The only fruitful promise of which the life of any individual or any nation can be possessed, is a promise determined by an ideal. Such a promise is to be fulfilled, not by sanguine anticipations, not by a conservative imitation of past achievements, but by laborious, single-minded, clear-sighted, and fearless work.

If the promising career of any individual is not determined by a specific and worthy purpose, it rapidly drifts into a mere pursuit of success; and even if such a pursuit is successful, whatever promise it may have had, is buried in the grave of its triumph. So it is with a nation. If its promise is anything more than a vision of power and success, that addition must derive its value from a purpose; because in the moral world the future exists only as a workshop in which a purpose is to be realized.

Each of the several leading European nations is possessed of a specific purpose determined for the most part by the pressure of historical circumstances; but the American nation is committed to a purpose which is not merely of historical manufacture.

It is committed to the realization of the democratic ideal; and if its Promise is to be fulfilled, it must be prepared to follow whithersoever that ideal may lead.

No doubt Americans have in some measure always conceived their national future as an ideal to be fulfilled. Their anticipations have been uplifting as well as confident and vainglorious.

They have been prophesying not merely a safe and triumphant, but also a better, future. The ideal demand for some sort of individual and social amelioration has always accompanied even their vainest flights of patriotic prophecy. They may never have sufficiently realized that this better future, just in so far as it is better, will have to be planned and constructed rather than fulfilled of its own momentum; but at any rate, in seeking to disentangle and emphasize the ideal implications of the American national Promise, I am not wholly false to the accepted American tradition.

Even if Americans have neglected these ideal implications, even if they have conceived the better future as containing chiefly a larger portion of familiar benefits, the ideal demand, nevertheless, has always been palpably present; and if it can be established as the dominant aspect of the American tradition, that tradition may be transformed, but it will not be violated.

Furthermore, much as we may dislike the American disposition to take the fulfillment of our national Promise for granted, the fact that such a disposition exists in its present volume and vigor demands respectful consideration.

It has its roots in the salient conditions of American life, and in the actual experience of the American people. The national Promise, as it is popularly understood, has in a way been fulfilling itself. If the underlying conditions were to remain much as they have been, the prevalent mixture of optimism, fatalism, and conservatism might retain a formidable measure of justification; and the changes which are taking place in the underlying conditions and in the scope of American national experience afford the most reasonable expectation that this state of mind will undergo a radical alteration.

It is new conditions which are forcing Americans to choose between the conception of their national Promise as a process and an ideal. Before, however, the nature of these novel conditions and their significance can be considered, we must examine with more care the relation between the earlier American economic and social conditions and the ideas and institutions associated with them. Only by a better understanding of the popular tradition, only by an analysis of its merits and its difficulties, can we reach a more consistent and edifying conception of the Promise of American life.

As compared to Europeans, Americans have been very much favored by circumstances. Had it not been for the Atlantic Ocean and the virgin wilderness, the United States would never have been the Land of Promise. The European Powers have been obliged from the very conditions of their existence to be more circumspect and less confident of the future. They are always by way of fighting for their national security and integrity.

With possible or actual enemies on their several frontiers, and with their land fully occupied by their own population, they need above all to be strong, to be cautious, to be united, and to be opportune in their policy and behavior.

The case of France shows the danger of neglecting the sources of internal strength, while at the same time philandering with ideas and projects of human amelioration. Bismarck and Cavour seized the opportunity of making extremely useful for Germany and Italy the irrelevant and vacillating idealism and the timid absolutism of the third Napoleon. Great Britain has occupied in this respect a better situation than has the Continental Powers.

Her insular security made her more independent of the menaces and complications of foreign politics, and left her free to be measurably liberal at home and immeasurably imperial abroad. Yet she has made only a circumspect use of her freedom. British liberalism was forged almost exclusively for the British people, and the British peace for colonial subjects.

Great Britain could have afforded better than France to tie its national life to an over-national idea, but the only idea in which Britons have really believed was that of British security, prosperity, and power.


Herbert Croly

Jane Croly wrote only on the subject of women and published nine books in addition to her work as a journalist. She was one of the best-known women in America when Herbert Croly was born. They had no children. The father was a follower of Auguste Comte and discouraged Herbert from studying theology and philosophers that did not agree with Comte. His father died on April 29, After Herbert married Louise Emory in he re-enrolled in Harvard.








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