Isiah's Job
Albert Jay Nock
[with commentary by Dan Sullivan, from a Land-Theory
online discussion, April 1999]
Sullivan: I had made the point that the
financial returns to promoting genuine justice will not be as
lucrative as the financial returns to leading various
superficially appealing causes. Albert J. Nock explained this
very well in the essay, "Isiah's Job," which appears
in his book, *Free Speech and Plain Language*. Below, I copied
excerpts essenstial to discussions about our doing what
successful mass-movement groups do.
I also have some comments on Nock's apparently fatalistic
approach, which I will make afterward. Those who want to read
the entire essay can go to:
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From "Isiah's Job"
"Everyone with a message nowadays is, like my venerable
European friend, eager to take it to the masses. His first, last and
only thought is of mass- acceptance and mass-approval. His great
care is to put his doctrine in such shape as will capture the
masses' attention and interest...
" The main trouble with this [mass-man approach] is its
reaction upon the mission itself. It necessitates an opportunist
sophistication of one's doctrine, which profoundly alters its
character and reduces it to a mere placebo. If, say, you are a
preacher, you wish to attract as large a congregation as you can,
which means an appeal to the masses; and this, in turn, means
adapting the terms of your message to the order of intellect and
character that the masses exhibit. If you are an educator, say with
a college on your hands, you wish to get as many students as
possible, and you whittle down your requirements accordingly. If a
writer, you aim at getting many readers; if a publisher, many
purchasers; if a philosopher, many disciples; if a reformer, many
converts; if a musician, many auditors; and so on. But as we see on
all sides, in the realization of these several desires, the
prophetic message is so heavily adulterated with trivialities, in
every instance, that its effect on the masses is merely to harden
them in their sins. Meanwhile, the Remnant, aware of this
adulteration and of the desires that prompt it, turn their backs on
the prophet and will have nothing to do with him or his message."
"As the word 'masses' is commonly used, it suggests
agglomerations of poor and underprivileged people, laboring people,
proletarians. But it means nothing like that; it means simply the
majority. The mass-man is one who has neither the force of intellect
to apprehend the principles issuing in what we know as the humane
life, nor the force of character to adhere to those principles
steadily and strictly as laws of conduct; and because such people
make up the great and overwhelming majority of mankind, they are
called collectively 'the masses'. The line of differentiation
between the masses and the Remnant is set invariably by quality, not
by circumstance. The Remnant are those who by force of intellect are
able to apprehend these principles, and by force of character are
able, at least measurably, to cleave to them. The masses are those
who are unable to do either."
"[The Remnant] are obscure, unorganized, inarticulate, each
one rubbing along as best he can. They need to be encouraged and
braced up because when everything has gone completely to the dogs,
they are the ones who will come back and build up a new society.
"The Remnant want only the best you have, whatever that may
be. Give them that, and they are satisfied; you have nothing more to
worry about.
"In a sense, nevertheless, as I have said, it is not a
rewarding job. A prophet of the Remnant will not grow purse-proud on
the financial returns from his work, nor is it likely that he will
get any great renown out of it. Isaiah's case was exceptional to
this second rule, and there are others -- but not many.
"It may be thought, then, that while taking care of the
Remnant is no doubt a good job, it is not an especially interesting
job because it is as a rule so poorly paid. I have my doubts about
this. There are other compensations to be got out of a job besides
money and notoriety, and some of them seem substantial enough to be
attractive. Many jobs which do not pay well are yet profoundly
interesting, as, for instance, the job of research student in the
sciences is said to be; and the job of looking after the Remnant
seems to me, as I have surveyed it for many years from my seat in
the grandstand, to be as interesting as any that can be found in the
world.
"The other certainty which the prophet of the Remnant may
always have is that the Remnant will find him. He may rely on that
with absolute assurance. They will find him without his doing
anything about it; in fact, if he tries to do anything about it, he
is pretty sure to put them off. He does not need to advertise for
them nor resort to any schemes of publicity to get their attention.
If he is a preacher or a public speaker, for example, he may be
quite indifferent to going on show at receptions, getting his
picture printed in the newspapers, or furnishing autobiographical
material for publication on the side of "human interest".
If a writer, he need not make a point of attending any pink teas,
autographing books at wholesale, nor entering into any specious
freemasonry with reviewers.
"All this and much more of the same order lies in the regular
and necessary routine laid down for the prophet of the masses. It
is, and must be, part of the great general technique of getting the
mass-man's ear - - or as our vigorous and excellent publicist,
Mr.H.L.Mencken, puts it -- the technique of boob- bumping. The
prophet of the Remnant is not bound to this technique. He may be
quite sure that the Remnant will make their own way to him without
any adventitious aids; and not only so, but if they find him
employing any such aids, as I said, it is 10 to 1 that they will
smell a rat in them and will sheer off.
"The certainty that the Remnant will find him, however,
leaves the prophet as much in the dark as ever, as helpless as ever
in the matter of putting any estimate of any kind upon the Remnant;
for, as appears in the case of Elijah, he remains ignorant of who
they are that have found him or where they are or how many. They did
not write in and tell him about it, after the manner of those who
admire the vedettes of Hollywood, nor yet do they seek him out and
attach themselves to his person. They are not that kind. They take
his message much as drivers take the directions on a roadside
signboard -- that is, with very little thought about the signboard,
beyond being gratefully glad that it happened to be there, but with
every thought about the direction.
"This impersonal attitude of the Remnant wonderfully enhances
the interest of the imaginative prophet's job. Once in a while, just
about often enough to keep his intellectual curiosity in good
working order, he will quite accidentally come upon some distinct
reflection of his own message in an unsuspected quarter. This
enables him to entertain himself in his leisure moments with
agreeable speculations about the course his message may have taken
in reaching that particular quarter, and about what came of it after
it got there. Most interesting of all are those instances, if one
could only run them down (but one may always speculate about them),
where the recipient himself no longer knows where nor when nor from
whom he got the message- or even where, as sometimes happens, he has
forgotten that he got it anywhere and imagines that it is all a
self-sprung idea of his own.
Sullivan: Now, it seems that there are people who are willing to
consider things now, and do something about it now, rather than
waiting. Nock might be correct that nothing can be done on a grand
scale until the current system collapses, but experiments can still
be conducted on smaller scales, as in municipal shifts to land value
tax and entrepreneureal communities that fund services from rents.
Where I agree with Nock is that our message is only accessable to
those who are willing and able to stop, listen, think and act. Thus,
if we are going to make plans, they must be plans that can be
implemented by this distinctly small part of the populace.
Similarly, if we are going to seek resources, we must seek them from
such people.
Now, one could say that those interested in fame and fortune
should promote something more amenable to those ends, while those
interested in truth and justice should stay behind.
Still, there is nothing wrong with fame per se, but only with a
pandering for it, and the same is even more true of fortunes,
because one must earn *some* money in order to do what one has to
do. Still, I would rather deliver pizza by day and say exactly what
I mean by night than gain my living by saying what I am kinda, sorta
willing to say so that unthinking masses will be emotionally drawn
toward sending money to the organization that employs me.