Signs of Change — 11 - Dawn of a new epoch, part 2

To recapitulate: In our modern society there are two classes, a useful and a useless class; the useless class is called the upper, the useful the lower class.

The useless or upper class, having the monopoly of all the means of the production of wealth save the power of labour, can and does compel the useful or lower class to work for its own disadvantage, and for the advantage of the upper class; nor will the latter allow the useful class to work on any other terms.

This arrangement necessarily means an increasing contest, first of the classes one against the other, and next of the individuals of each class among themselves.

Most thinking people admit the truth of what I have just stated, but many of them believe that the system, though obviously unjust and wasteful, is necessary (though perhaps they cannot give their reasons for their belief), and so they can see nothing for it but palliating the worst evils of the system: but, since the various palliatives in fashion at one time or another have failed each in its turn, I call upon them, firstly, to consider whether the system itself might not be changed, and secondly, to look round and note the signs of approaching change.

Let us remember first that even savages live, though they have poor tools, no machinery, and no co-operation, in their work: but as soon as a man begins to use good tools and work with some kind of co-operation he becomes able to produce more than enough for his own bare necessaries, All industrial society is founded on that fact, even from the time when workmen were mere chattel slaves.

What a strange society then is this of ours, wherein while one set of people cannot use their wealth, they have so much, but are obliged to waste it, another set are scarcely if at all better than those hapless savages who have neither tools nor co-operation!

Surely if this cannot be set right, civilized mankind must write itself down a civilized fool.

Here is the workman now, thoroughly organized for production, working for production with complete co-operation, and through marvellous machines;

surely if a slave in Aristotle’s time could do more than keep himself alive, the present workman can do much more—as we all very well know that he can.

Why therefore should he be otherwise than in a comfortable condition?

Simply because of the class system, which with one hand plunders, and with the other wastes the wealth won by the workman’s labour.

If the workman had the full results of his labour he would in all cases be comfortably off, if he were working in an unwasteful way.

But in order to work unwastefully he must work for his own livelihood, and not to enable another man to live without producing: if he has to sustain another man in idleness who is capable of working for himself, he is treated unfairly; and, believe me, he will only do so as long he is compelled to submit by ignorance and brute force.

Well, then, he has a right to claim the wealth produced by his labour, and in consequence to insist that all shall produce who are able to do so; but also undoubtedly his labour must be organized, or he will soon find himself relapsing into the condition of the savage.

But in order that his labour may be organized properly he must have only one enemy to contend with—Nature to wit, who as it were eggs him on to the conflict against herself, and is grateful to him for overcoming her; a friend in the guise of an enemy.

There must be no contention of man with man, but _association_ instead;

so only can labour be really organized, harmoniously organized.

But harmony cannot co-exist with contention for individual gain: men must work for the common gain if the world is to be raised out of its present misery; therefore that claim of the workman (that is of every able man) must be subject to the fact that he is but a part of a harmonious whole: he is worthless without the co-operation of his fellows, who help him according to their capacities: he ought to feel, and will feel when he has his right senses, that he is working for his own interest when he is working for that of the community.

So working, his work must always be profitable, therefore no obstacle must be thrown in the way of his work: the means whereby his labour-power can be exercised must be free to him.

The privilege of the proprietary class must come to an end.

Remember that at present the custom is that a person so privileged is in the position of a man (with a policeman or so to help) guarding the gate of a field which will supply livelihood to whomsoever can work in it: crowds of people who don’t want to die come to that gate; but there stands law and order, and says “pay me five shillings before you go in;” and he or she that hasn’t the five shillings has to stay outside, and die—or live in the workhouse.

Well, that must be done away with; the field must be free to everybody that can use it.

To throw aside even this transparent metaphor, those means of the fructification of labour, the land, machinery, capital, means of transit, &c. , which are now monopolized by those who cannot use them, but who abuse them to force unpaid labour out of others, must be free to those who can use them; that is to say, the workers properly organized for production; but you must remember that this will wrong no man, because as all will do some service to the community—i. e. , as there will be no non-producing class, the organized workers will be the whole community, there will be no one left out.

Society will thus be recast, and labour will be free from all compulsion except the compulsion of Nature, which gives us nothing for nothing.

It would be futile to attempt to give you details of the way in which this would be carried out; since the very essence of it is freedom and the abolition of all arbitrary or artificial authority; but I will ask you to understand one thing: you will no doubt want to know what is to become of private property under such a system, which at first sight would not seem to forbid the accumulation of wealth, and along with that accumulation the formation of new classes of rich and poor.

Now private property as at present understood implies the holding of wealth by an individual as against all others, whether the holder can use it or not: he may, and not seldom he does, accumulate capital, or the stored-up labour of past generations, and neither use it himself nor allow others to use it: he may, and often he does, engross the first necessity of labour, land, and neither use it himself or allow any one else to use it; and though it is clear that in each case he is injuring the community, the law is sternly on his side.

In any case a rich man accumulates property, not for his own use, but in order that he may evade with impunity the law of Nature which bids man labour for his livelihood, and also that he may enable his children to do the same, that he and they may belong to the upper or useless class: it is not wealth that he accumulates, well-being, well-doing, bodily and mental; he soon comes to the end of his real needs in that respect, even when they are most exacting: it is power over others, what our forefathers called _riches_, that he collects; power (as we have seen) to force other people to live for his advantage poorer lives than they should live.

Understand that that _must_ be the result of the possession of _riches_.

Now this power to compel others to live poorly Socialism would abolish entirely, and in that sense would make an end of private property: nor would it need to make laws to prevent accumulation artificially when once people had found out that they could employ themselves, and that thereby every man could enjoy the results of his own labour: for Socialism bases the rights of the individual to possess wealth on his being able to use that wealth for his own personal needs, and, labour being properly organized, every person, male or female, not in nonage or otherwise incapacitated from working, would have full opportunity to produce wealth and thereby to satisfy his own personal needs; if those needs went in any direction beyond those of an average man, he would have to make personal sacrifices in order to satisfy them; he would have, for instance, to work longer hours, or to forego some luxury that he did not care for in order to obtain something which he very much desired: so doing he would at the worst injure no one: and you will clearly see that there is no other choice for him between so doing and his forcing some one else to forego _his_ special desires; and this latter proceeding by the way, when it is done without the sanction of the most powerful part of society, is called _theft_; though on the big scale and duly sanctioned by artificial laws, it is, as we have seen, the groundwork of our present system.

Once more, that system refuses permission to people to produce unless under artificial restrictions; under Socialism, every one who could produce would be free to produce, so that the price of an article would be just the cost of its production, and what we now call profit would no longer exist: thus, for instance, if a person wanted chairs, he would accumulate them till he had as many as he could use, and then he would stop, since he would not have been able to buy them for less than their cost of production and could not sell them for more: in other words, they would be nothing else than chairs; under the present system they may be means of compulsion and destruction as formidable as loaded rifles.

No one therefore would dispute with a man the possession of what he had acquired without injury to others, and what he could use without injuring them, and it would so remove temptations toward the abuse of possession, that probably no laws would be necessary to prevent it.

A few words now as to the differentiation of reward of labour, as I know my readers are sure to want an exposition of the Socialist views here as to those who direct labour or who have specially excellent faculties towards production.

And, first, I will look on the super-excellent workman as an article presumably needed by the community; and then say that, as with other articles so with this, the community must pay the cost of his production: for instance, it will have to seek him out, to develop his special capacities, and satisfy any needs he may have (if any) beyond those of an average man, so long as the satisfaction of those needs is not hurtful to the community.

Furthermore, you cannot give him more than he can use so he will not ask for more, and will not take it: it is true that his work may be more special than another’s, but it is not more necessary if you have organized labour properly; the ploughman and the fisherman are as necessary to society as the scientist or the artist, I will not say more necessary: neither is the difficulty of producing the more special and excellent work at all proportionate to its speciality or excellence: the higher workman produces his work as easily perhaps as the lower does his work; if he does not do so, you must give him extra leisure, extra means for supplying the waste of power in him, but you can give him nothing more.

The only reward that you _can_ give the excellent workman is opportunity for developing and exercising his excellent capacity.

I

repeat, you _can_ give him nothing more worth his having: all other rewards are either illusory or harmful.

I must say in passing, that our present system of dealing with what is called a man of genius is utterly absurd: we cruelly starve him and repress his capacity when he is young;

we foolishly pamper and flatter him and again repress his capacity when he is middle-aged or old: we get the least out of him, not the most.

These last words concern mere rarities in the way of workmen; but in this respect it is only a matter of degree; the point of the whole thing is this, that the director of labour is in his place because he is fit for it, not by a mere accident; being fit for it, he does it easier than he would do other work, and needs no more compensation for the wear and tear of life than another man does, and not needing it will not claim it, since it would be no use to him; his special reward for his special labour is, I repeat, that he can do it easily, and so does not feel it a burden; nay, since he can do it _well_ he likes doing it, since indeed the main pleasure of life is the exercise of energy in the development of our special capacities.

Again, as regards the workmen who are under his direction, he needs no special dignity or authority; they know well enough that so long as he fulfils his function and really does direct them, if they do not heed him it will be at the cost of their labour being more irksome and harder.

All this, in short, is what is meant by the organization of labour, which is, in other words, finding out what work such and such people are fittest for and leaving them free to do that: we won’t take the trouble to do that now, with the result that people’s best faculties are wasted, and that work is a heavy burden to them, which they naturally shirk as much as they can; it should be rather a pleasure to them: and I say straight out that, unless we find some means to make all work more or less pleasurable, we shall never escape from the great tyranny of the modern world.

Having mentioned the difference between the competitive and commercial ideas on the subject of the individual holding of wealth and the relative position of different groups of workmen, I will very briefly say something on what for want of a better word I must call the political position which we take up, or at least what we look forward to in the long run.

The substitution of association for competition is the foundation of Socialism, and will run through all acts done under it, and this must act as between nations as well as between individuals: when profits can no more be made, there will be no necessity for holding together masses of men to draw together the greatest proportion of profit to their locality, or to the real or imaginary union of persons and corporations which is now called a nation.

What we now call a nation is a body whose function it is to assert the special welfare of its incorporated members at the expense of all other similar bodies: the death of competition will deprive it of this function; since there will be no attack there need be no defence, and it seems to me that this function being taken away from the nation it can have no other, and therefore must cease to exist as a political entity.

On this side of the movement opinion is growing steadily.

It is clear that, quite apart from Socialism, the idea of local administration is pushing out that of centralized government: to take a remarkable case: in the French Revolution of 1793, the most advanced party was centralizing: in the latest French revolution, that of the Commune of 1871, it was federalist.

Or take Ireland, the success which is to-day attending the struggles of Ireland for independence is, I am quite sure, owing to the spread of this idea: it no longer seems a monstrous proposition to liberal-minded Englishmen that a country should administer its own affairs: the feeling that it is not only just, but also very convenient to all parties for it to do so, is extinguishing the prejudices fostered by centuries of oppressive and wasteful mastership.

And I believe that Ireland will show that her claim for self-government is not made on behalf of national rivalry, but rather on behalf of genuine independence; the consideration, on the one hand, of the needs of her own population, and, on the other, goodwill towards that of other localities.

Well, the spread of this idea will make our political work as Socialists the easier; men will at last come to see that the only way to avoid the tyranny and waste of bureaucracy is by the Federation of Independent Communities: their federation being for definite purposes: for furthering the organization of labour, by ascertaining the real demand for commodities, and so avoiding waste: for organizing the distribution of goods, the migration of persons—in short, the friendly intercommunication of people whose interests are common, although the circumstances of their natural surroundings made necessary differences of life and manners between them.

I have thus sketched something of the outline of Socialism, by showing that its aim is first to get rid of the monopoly of the means of fructifying labour, so that labour may be free to all, and its resulting wealth may not be engrossed by a few, and so cause the misery and degradation of the many: and, secondly, that it aims at organizing labour so that none of it may be wasted, using as a means thereto the free development of each man’s capacity; and, thirdly, that it aims at getting rid of national rivalry, which in point of fact means a condition of perpetual war, sometimes of the money-bag, sometimes of the bullet, and substituting for this worn-out superstition a system of free communities living in harmonious federation with each other, managing their own affairs by the free consent of their members; yet acknowledging some kind of centre whose function it would be to protect the principle whose practice the communities should carry out; till at last those principles would be recognized by every one always and intuitively, when the last vestiges of centralization would die out.

I am well aware that this complete Socialism, which is sometimes called Communism, cannot be realized all at once; society will be changed from its basis when we make the form of robbery called profit impossible by giving labour full and free access to the means of its fructification—i. e. , to raw material.

The demand for this emancipation of labour is the basis on which all Socialists may unite.

On more indefinite grounds they cannot meet other groups of politicians; they can only rejoice at seeing the ground cleared of controversies which are really dead, in order that the last controversy may be settled that we can at present foresee, and the question solved as to whether or no it is necessary, as some people think it is, that society should be composed of two groups of dishonest persons, slaves submitting to be slaves, yet for ever trying to cheat their masters, and masters conscious of their having no support for their dishonesty of eating the common stock without adding to it save the mere organization of brute force, which they have to assert for ever in all details of life against the natural desire of man to be free.

It may be hoped that we of this generation may be able to prove that it is unnecessary; but it will, doubt it not, take many generations yet to prove that it is necessary for such degradation to last as long as humanity does; and when that is finally proved we shall at least have one hope left—that humanity will not last long.

FOOTNOTES.

{13} Falsely; because the privileged classes have at their back the force of the Executive by means of which to compel the unprivileged to accept their terms; if this is “free competition” there is no meaning in words.

{37a} Read at the Conference convened by the Fabian Society at South Place Institute, June 11, 1886. {37b} They _have_ been “rather rough,” you may say, and have done more than merely hold their sentimental position.

Well, I still say (February 1888) that the present open tyranny which sends political opponents to prison, both in England and Ireland, and breaks Radical heads in the street for attempting to attend political meetings, is not Tory, but Whig; not the old Tory “divine right of kings,” but the new Tory, _i.

e. _, Tory-tinted Whig, “divine right of property” made Bloody Sunday possible.

I admit that I did not expect in 1886 that we should in 1887 and 1888 be having such a brilliant example of the tyranny of a parliamentary majority; in fact, I did not reckon on the force of the impenetrable stupidity of the Prigs in alliance with the Whigs marching under the rather ragged banner of sham Toryism.

{43} As true now (February 1888) as then: the murder of the Chicago Anarchists, to wit.

{87} I suppose he was speaking of the frame houses of Kent.

{176} And the brick and mortar country London, also, it seems (Feb.

1888).

{184} 1886, to wit.

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