At least it's not for us to divide it off. A large proportion of the men we are all doing wrong things to, and of the men who are doing wrong things to us, have been caught in a huge, blind business machine and are being rolled along on it. This machine, like some huge hopper, collects a lot of sins for other people to do to us, and a lot of sins for us to do to them, and then-anyone can see it-the machine stands over us and crunches on us until we do them.

The second conclusion grows out of this one. The time I have put in in blaming people, I'm going to put in now in seeing what is the matter with people's machines.

We made the machines. thing has been done.

We can make them over. The

The other day in Detroit a man named Henry Ford stopped his machine—a huge, incredibly successful business machine, which he had made and which was lunging along, running him and everything in sight about him—and he said to the machine:

"Look here! I made you! I made you to go round and round and to run yourself. But you are not going to run ME, my morals, my human relations, my social ideals, what I live for and the way I live! You are not going to make me like—YOU! I'm going to take you, crash ten million dollars into the middle of you, crowd you, twist you, and wrench you into some shape like me!

"You don't say what I mean to my men-the way you're running now. I've got my own attention to myself and can make my business express myself, and now I'm going to make you over and keep you being made over every day, and all day, until every cog, wheel, belt, and pinion in you is going to say: 'Here is Henry Ford! Here is Henry Ford's God! Here is Henry Ford's mother, his dreams when he was a boy, and here in and wheels and belts are his prayers for his children!"" "What kind of a world are your children going to have to live in?" said his great, dumb, helpless factory, with its thousand

cogs

windows to Henry Ford. So he is making over his factory, his machine of wood and iron and rules and men.

He is not merely the inventor of a little humble, limber automobile that can wriggle into any man's pocketbook, dance up any hill and squirm through any hole on earth, but he has invented and made over twenty-four thousand men that go with his automobile. He has fastened down the voluntary attention, got the daily use of the enthusiasm and loyalty of twenty-four thousand men. He has smashed into his machine and got a huge, cold, hateful, indifferent twenty-four thousand man-power machine to listen like a child. He has made a machine act like some colossal, happy, healthy human being.

Whatever else Mr. Henry Ford, the Detroit mechanic, may try to strike out into the world and do--whatever hobby he may take up when he stops work, becomes a philanthropist, or gets cornered like Mr. Carnegie into being a mere millionaire-the gratitude of all true workingmen in this world, rich or poor, employers or employed, is going to go out to Henry Ford for the way he has proved that the attention of twenty-four thousand workmen could be got, and for the way he has proved once for all that from the point of view of sheer business efficiency peace between employers and employed was the only thing that could really be made to work.

Mr. Ford did not do this by yearning. He had the technique. The first thing he arranged for was to do something that would make his workmen look.

As making people look is what all of the rest of us in a machine civilization have got to learn to do if we really get anything done, I would like to consider its bearing on what Mr. Carnegie is trying to do for peace.

X

LYDDITE

I have tried to say in the last chapter that the present machines we are using to express nations with do not express in the slightest degree what the nations are really like. It is not the people in the nations that have got to be made over before we can hope to get rid of war. It is the people's machines. The real war in Europe to-day is not against the people of the nations. It is against the machines that the people are using and that they are supposed to look as if they wanted to use. All the nations have simultaneously made up their minds that any people or nation that will deliberately use machines like this to express themselves with must be wiped off the face of the earth.

The nations are not trying to annihilate each other or to express their hatred of each other. They are trying to annihilate each other's machines.

Each nation recognizes the fact that it has outgrown using its hate machine itself. But it thinks the others have not outgrown theirs. England thinks that Germany is expressing itself beautifully. Germany thinks that England at last is being her real self.

England is saying, "We will annihilate Germany's hate machine. Then it will be safe to throw away ours."

Entirely aside from the merits of the case, and the facts and the illusions involved, one thing stands out in this present war to any fair-minded observer of human nature-namely, it is not the men in the different nations that have got to be changed. We would have to take several thousand years to do that. It is the machines the men have for expressing themselves, which the

men have had to fall back on. It is the clumsy and bygone machines with which the men are trying to express themselves. The machines can be changed in a few years.

When one comes to consider practical ways of changing the machines, one comes up sharply against two kinds of people and two theories of human nature and machines.

One way to do is to assume that all that is necessary is to get the attention of men to how these machines do not express them and quietly make them over and remodel them into machines that do. The other way to do is to assume that the attention of people cannot be got. If a locomotive cannot make a train go very well, put on three that cannot make it go very well. This has been what Europe has been doing for fifty years. The nations have recognized that their war machines were stupid machines for expressing them. All that they have thought they could do was to make the war machines bigger and have more of them. The men who happen to be in charge of the governments and of nations and who determine such things have not very much courage about human nature apparently and do not believe that the attention of human nature can be got.

Some of us believe that if these men understood their fellow human beings and had studied the art of getting their attention, they would have got it by this time, and would have installed machines that can express it or begin to express it.

We are now at the fork of the roads. Civilization has stopped to think. Is it going to be possible to get the attention of men about us and our own attention to the machines of defense we want? Are we going to get each other's attention, take our machines of defense our dreadnoughts the ones we have now, and make them over until they are like us? Or are we going to let our dreadnoughts make us over until we are like them? Each man must decide for himself what

he believes for himself. Are we going to believe that it is going to be possible to get the attention of men about us and our own attention to the machines of defense that we want and that really express us? Or are we going to believe that human attention in a machine age, with all these machines come out against us, cannot be had? Civilization is getting ready nowwith every man of us to help-to take its choice. The issue is drawn sharply. Shall we plan after this to take our machines of defense, our dreadnoughts, and make them over until they are like us? Or shall we plan to give up and to let our dreadnoughts keep making us over until we are like them?

We have been getting like them very rapidly during the war. Do we like it? The way we decide this question turns on which we believe in more dreadnoughts or advertising; on which explosive we believe works best-lyddite or attention. I would like to consider this in the next chapter.