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 It is this biological necessity that robs the long-term point of view of reality and facilitates the operations of the State. The need of living now bends the will to live to the conditions under which living is possible; just as a man patterns his life in the wilderness to primitive conditions, so does he make adjustment to the rules, regulations, controls, confiscations, and interventions imposed on him by political power. If these restraints on his aspirations are regularized, so that his "way of life" achieves a semblance of stability, he soon loses consciousness of restraint; what he may have resented at the beginning is not only accepted but also defended. For such is the composition of man that his adjustment to environment is not confined to mere physical, insensate accommodation; it must include a conscious acceptance, a justification, a moral support. He cannot live comfortably without giving his blessing to the conditions under which he lives. His competence with words aids the process of accommodation; with words he develops an ideology that satisfies his mind as to the correctness and even righteousness of his "way of life." This is the secret ally of the State—the inclination of the human to adore the conditions which have been imposed on him and under which he has found a comfortable adjustment. Its propaganda machinery, by constant reiteration, turns the ideological phrases into a liturgy; its bureaucracy, which regularizes the cherished "way of life," acquires the glory of a priesthood; its buildings, even its prisons, are covered with a distinctive aura; its formalism becomes ritualistic, its utterances oracular. Only the theoretician, the economist and the historian, concerns himself with the long-term consequences of the State's interventions. In the meantime one must live, and in the meantime "long live the king." 159