Friday, April 27, 2007

Eliphalet Kimball, Law, Commerce, and Religion

Eliphalet Kimball, "Law, Commerce, and Religion," The Boston Investigator, 32, 13 (June 30, 1862), 97-8.


For the Boston Investigator

Law, Commerce, and Religion.

Mr. Editor:—Law, Commerce, and Religion, are the causes of the wrongs, vices, and consequent sufferings which have always prevailed in civilized nations. Natual law, or the healing power of Nature, would regulate society as it does the human body.—The mind of man is his body. Artificial law is a poison which deranges the course of Nature, and is sure to disorder society. The stillness of legal despotism is disorder. Artificial government turns morality upside down, and keeps it so by force. It protects a class of bad men in wronging other, but is no benefit to honest men. Under established laws and forms of government, it full development is impossible.

Artificial law creates Commerce. Commerce makes rich men. The rich make the class of suffering poor, as a natural consequence. Commerce, and merchants, cause luxury, love of show, avarice, speculation, selfishness, dishonesty;—then comes aristocracy, and next monarchy. Our commerce with Europe is fast bringing society in the United States into the same condition with that in Europe. Monarchy in the United States is near. Law, Commerce, and Religion, make leading men. The leading men have ruined the United States, and made the nation not worth saving. Every rich man, every man who lives in showy style, is a curse to this country. Commerce was and is the cause of negro slavery. The nations which have most commerce are most unprincipled; for instance, England and the United States. It is pretended that Commerce promotes peace, civilization, and fraternity. The contrary is true. Commerce was at the bottom of the piratical wars of England in India, and China, and others the world over. Commercial avarice caused the great national crime committed by the United States against Japan, in forcing her to open her ports. The ruin of the Japanese dates from the visit of Commodore Perry to their shores. According to all accounts, Japan excels all other civilized nations in the condition and character of its inhabitants. It is comparatively the country of justice and equal rights, of plainness, mediocrity, and comfort. The people are correspondingly virtuous. For the last two hundred years, they have not had a war. The cause of their better state of society is, they have no commerce nor religion. They are a nation of Atheists. They were shocked at being told that the Americans believe in a God. The Japanese have only the social wrongs and faults of character which spring from law. The frequent civil wars in Mexico are owing, not to faults of character of the people, but to their unequal condition, caused by law. The land of Mexico is in the hands of a few men, and of the Church. The leading men, and the Church, are at the bottom of the civil wars in that country. The inability of the French to maintain a republican government, is owing to the inequality of the people, caused, by Law, Commerce, and Religion, and not to faults of national character. Commerce has hastened the degeneracy of the American republic. The leading men have corrupted society, and the government. The elections are controlled by money. The important offices are mostly filled by unworthy men. The powerful influence of mercantile wealth is brought to bear on Congressional legislation, to encourage Commerce for the gratification of avarice, and thus in effect increase prevailing wrongs. The American government made no open war on China, but their minister and war vessels sneakingly accompanied the British expedition, to assist indirectly its piratical operations, and profit by its victories. Just wars are sometimes prevented by commercial selfishness. Commercial influence makes unjust wars, and disgraceful peace, according to which brings most money.

Religion is the resource of bad minds. It springs from ignorance, and want of reason, and is false in every particular. False principles cannot be otherwise than injurious to society. Religion and goodness are entirely different and separate. A person may be good without religion, or religious without goodness. Of course, he is not by nature a good man, who does right only from religious motives. All murderers, when in prison, and on the gallows, make known their belief in religion. The same want of reason and goodness that makes them commit murder, makes them believe in religion. Bad men are the strongest believers in the necessity of law and of future punishment. They think that all mankind, like themselves, are governed by nothing better than fear. Such men are the Christians. The followers of Jesus Christ are not good by nature. A follower is an imitator. The imitator is different by nature from the person imitated. Of course, those who imitate Christ do not resemble him in natural character. Those who are born good have to imitate nobody. They act out themselves. Priests declare that the world is governed by a God, and religion is necessary to keep people in order. At the same time they profess to believe that human law is necessary. Kings and aristocrats affirm that human government is indispensable, and at the same time they profess to believe that religion is necessary for society. To assert the need of divine law, and of human law also, proves a want of confidence in either. Both have been abundantly tried together, and found wanting. A God would have not right to create people, without asking their leave, nor govern them without their consent. The clergy are mostly aristocrats and monarchists. Kings and priests strengthen each other. The clergy preach the Divine appointment of kinds, and submission to the powers that be, under penalty of eternal damnation. They are rewarded with a union of Church and State.

Nothing is easier than to have this world a good one, if people had reason enough to see the truth, and would apply it. Abolish all artificial law, and let Nature take its course. Destruction is the word! Destroy the shallow and ruinous contrivances of men, and equality, virtue, justice, and comfort, would be the condition of the world. The laws of Nature would prevent extreme wealth in one class, and it natural consequence, suffering poverty, in another. Aristocracy would be impossible. An aristocrat is never a worthy man—he is ignoble. A government of the aristocracy is atrociously unprincipled and selfish.—In opposition to the rights of man, it sticks at no crime nor cruelty. Napoleon, the noblest man in the world, was entirely free of aristocracy, and despised it in others. No person can rightfully own land. Every person has a right to cultivate what he needs. Of course, there would be no quarrelling about land, if nobody owned it. Fishermen never quarrel about unclaimed water. Under natural law, the few wrongs that would be committed, would be attended to by the people of the neighborhood. Punishment would be more sure than now. The law ought to be made for the occasion, and not before the crime is committed, as circumstance make a difference in cases.—The right government of society would naturally correspond with the government of the Universe. The Universe is eternal, and, therefore, without beginning. It is boundless, and, therefore, has no place for a Creator to begin at, and no place to leave off.—It governs itself. Organization, fitness, life, mind, and growth, are but the inevitable effect of natural law. With reference to the works of Nature, design and chance are but the nonsense of fools. The earth and planets are obliged by natural law to revolve with regularity. It would take a God of great strength to stop them or turn them from their natural course.—If there is no God-law, of course there ought to be no man-law. Human law is unnecessary and injurious, so of course would be God-law. If there is a king of heaven, so ought there to be kinds of earth. Under artificial, established laws, and forms of government, many deliberate acts of injustice go unpunished, and many rightful things are punished.

It is only by anarchy and violence that a great accumulation of social wrongs can be removed. Anarchy is a good word. In means, "without a head." Violence is the healing power of Nature applied to society. The violence which would follow from the abolishment of law, would be proportion to the number and magnitude of the wrongs that needed removal. There ought always to be anarchy, but there would be no violence where there were no wrongs.—Japan needs but little violence. Great Britain needs much. Nothing but violence could have accomplished the great French Revolution, the most beneficent and glorious even of modern times. Law and Religion are responsible for whatever was wrong in it.—Mob law is the right law. Mobs assemble to do justice, to punish bad men whom the law does not reach, and to remove wrongs. There is more reason and justice in a large number of men than in a small number, more in a mob than in a Senate, House of Representatives, judges, or juries. The government of a State, or nation, is a mob, the government of the majority is a mob, and they are the only mobs that ought to be put down. If mankind are not good enough to live without law, they are not good enough to vote for law-makers. Beasts and savages are not fools enough to believe in religion and law, and are good enough to live right without them. Christian and civilized men appear to consider themselves inferior in goodness to savages and beasts. In an uncorrupted state of society, mankind are inclined to do right.—If they were naturally inclined to evil, they would not make laws to prevent it. The fact that laws are made, proves that law is unnecessary.

ELIPHALET KIMBALL

West Campton, (N. H.,) July 1, 1862.

Thursday, April 26, 2007

Josiah Warren, On Mobs (Part 2 of 2)

Josiah Warren, "On Mobs," The Boston Investigator, 33, 21 (September 30, 1863), 163.

For the Boston Investigator.

On Mobs.

By the Author of "True Civilization."

(Concluded.)

It has been preached to us, and sung to us, and printed at us for hundreds of years, that nothing happens without causes to produce it. But precisely at the time and place where this great fact would be of use, no use in made of it. Thanks to commentators, however, for uttering even so much that is true. Now let us apply this fact to desperation and crime. And to be clear and understandable, we must take one case at a time. In the foregoing case, the widow with her husband just hung for burglary and her infant starving at her breast, she fainting for food and insultingly driven from the misers while begging. Could she feel cheerful, comfortable, happy? Had she any power whatever to feel otherwise than as she did feel? Are there no laws of human nature?—Can a mirror reflect any other image than such as is before it? Can one feel otherwise than as "causes" make him feel’! If water is compelled to run down hill, if cold in compelled to freeze it—if a stone inevitably falls downwards instead of upwards, an empty stomach must feel the frenzy of hunger, and those destitute of hope must feel despair.

I am aware this is treading on forbidden ground—but I have no respect for authority that forbids the admission of a fact. I know that ‘‘this doctrine excuses all crime ‘‘it is fatalism, Owenism, philosophical necessity, heresy, infidelity, and would lead,” &c., &c. No matter now about names nor where a fact may least: it is a fact, as far as I know, that nothing happens without causes to produce it and where these causes exist, the effect will follow, whether you and I are pleased with it or not. I regret that it is so, I wish I could speak some other order of nature into existence—it would save “a world of trouble,” but I feel a humiliating sense of my own impotency in this respect, and mere preachers, moralists, political economists, law makers, courts, justices, judges, juries, hangmen and prison keepers seem to be afflicted with similar imbecility.

Since all these agencies have utterly failed for successive centuries, to produce what they professedly aim at, and since nothing can happen without causes to produce it, suppose we begin in this nineteen hundredth year of the world's enlightenment to look to causes.

The commencement of the troubles of the despairing woman was her husband being hung for burglary. What caused this? What did he want? What did he expect to find in the house which he broke open?

The answer is, money.

What caused him to want money?

He wanted it because it was the means necessary to supply his wants.

What were these wants?

This is none of our business. It was only for him and those involved in his action to legislate on this point; but there are some causes for the want of money that we may legitimately meddle with—these are, its general deficiency—the difficulties to some people of procuring it when it is wanted

What causes these difficulties?

The metals of which it is made, are rare and costly, and are under the control of, or within the reach of, only a small portion of mankind; and money is designedly made scarce and difficult to obtain.

What causes these motives to make money scarce and difficult to obtain?

The prospect of gaining large quantities of it.

What are large accumulations wanted for?

For future security for self and offspring against want.

What causes these motives?

Insecurity of Condition.

Here is the end of the chain as far as it seems useful to pursue it; and I will ask if any one of the parties involved could be expected to feet or act otherwise than as they do, under the influence of the causes named? If any one thinks he could, let him try in any case to do differently from what he does do. But the idea is an absurdity, therefore it is nonsense to say people might be better, might think otherwise, ought to be something else than what they are in any one present case. In common newspaper phrase, the foregoing is an exhibition of “shocking depravity;" but I think the shocking depravity is with those who can see nothing but depravity in it.

I would not publish it at all, but as a stimulant to work for remedy. Let those who have bread to eat, not have it stick in their throats by thoughts of the starving, and those who have beds to lie on, let them sleep, if they can, if they must be surrounded with the breadless, than bedless, freezing, desperate, and dying; unless, by being disturbed, they can work towards remedy.

To those who know of none, I suggest that if every person had access to one acre of land of the millions of acres that now lie under useless monopoly, and had the legitimate advantages of the division and exchange of labor and did not lose three quarters of their proper compensation in the process of thus exchanging their products, nor had them destroyed to manufacture vulgar glorification for military heroes, there would be found all the bread that could be eaten, all the houses and beds that were wanted, and all the money that could be used.

But, perhaps it is replied, Government has already provided that any one may go and take possession of not one acre, but a hundred and sixty acres of the public land without price. Yes, it has; but this does not remedy the evil where it is most severely felt. The strongest of men, (not to speak of women and children,) cannot isolate themselves a hundred and sixty acres away from other people, without depriving themselves of most of the advantages of society and working themselves down to an early grave or to the condition of mere savages. And if they attempt to draw others around them, they commit the communistic error or else retain in their own hands the power to become oppressive speculators on house lots. No middle course has been struck out. Speculation has had no limits nor regulator, nor does it know any;—and exactly the same principle which gives such destructive sway to speculators, is pursued by the poorest and most honest, and most useful citizens. All get whatever they can, as the price for what they do or sell; and whether they succeed or fail in the scramble for life, all are equally guilty and equally innocent so far as causes are concerned; and certainly all are equally ignorant of any regulating principle for the sale of land and labor, merchandise, or anything else. The principle required is the principle of Equivalents.

We have now reached the remedy required to neutralize the antagonism of classes; "but," it is replied, "this remedy is too new—it will take such a long time to get it in operation, we cannot wait—we must have something that we can use now, at once." If the remedy is new, it is not untried nor undemonstrated.

I know what the want is, and wish it could be immediately supplied. If you can find an immediate remedy, pray apply it at once; but I know of no remedies that are old, and if any are found at all, they must, of necessity, be new; and if they, like arithmetic, require time and application, the sooner those are bestowed the better.

In the meantime, let us not add torture to desperation, but confine ourselves to the least violence that will protect all, even the mob themselves, from unnecessary disturbance, while the proper remedies are found and applied.

I think I hear the suffering masses say, "Who cares for us? Who offers us anything but insult and abuse? What remedies have we with the courts, the lawyers, the juries, or the judges? Will the lawyers plead the cause of poverty and destitution without pay? And do not the judges condemn us to the prisons or the gallows from the same motive that they would go to a bull fight, or else because they love to display their power? Where are courts for the poor who cannot pay high prices for protection? There is no protection for us, but such as we can find in our own hands, and in our desperation."

I reply, that among all the horrors and desolation the war has brought about, it has also converted every house into a council chamber, and has constituted every thinking person a judge, the whole people making one great Supreme Court of inquiry; and when lime great cause of the working classes comes up before this great tribunal of public opinion, then your true remedy shall come. Specific councils are already being formed in different parts of the world, principally for the purpose of considering the present condition and future prospects of labor; and the subject will never be abandoned till relief is obtained, and because it can be had without any violent revolution or the sacrifice of a single life or any property.

In the meantime, real a little work, published by Fowlers and Wells, written by Robert Dale Owen, entitled “Laborits present condition and future prospects, and you wail see that there are those among the easy classes that feel as deeply for the suffering classes us they feel for each other; though he does not propose any particular remedy, but modestly leaves this for others, who profess to know one. Be assured that there are others, like him, who would hail with joy any plan of relief that appeared efficient and practical. But there have been no many plausible plans tried and failed, and in which many of the best of men have been ruined, they despair of all prospects of the kind, and are too apt to dismiss them without examination, though they would be the first to assist in a true reliable scientific plan of permanent relief, when they once could be got to examine it. Help us yourselves to solve the great problem of what constitutes the true or equitable compensation for labor, and you will find difficulties you never dreamed of.

Don't persecute the poor innocent black people. There is room enough on the earth for all to employ themselves to advantage. Don’t destroy property, but increase it and enjoy the increase you make, by protecting yourselves against speculation by the adoption of a principle that would give an abundance of employment to all and much higher wages than you ever thought of asking.

Frochel, the German compatriot of Blume in the revolution of 1848, has hold us that "the working and suffering classes had obtained all the power they needed; but when they came to apply it, they did not know what to do!"

The Labor Question is certainly the most difficult subject in the world to settle, or it would have been settled before this time; but it is capable of settlement, as you or your descendants shall see.

Josiah Warren, On Mobs (Part 1 of 2)

Josiah Warren, "On Mobs," The Boston Investigator, 33, 20 (September 23, 1863), 155.

For the Boston Investigator.

On Mobs.

By the Author of "True Civilization."

Mr. Editor:—I see it stated that a hundred and fifty of the (so called) rioters in New York are brought up for trial and punishment. Punishment in this case cannot mean reparation for damages done, for these poor creatures have nothing with which to make restitution, but the punishment is intended as usual for a "terror to evil doers." But those who punish instead of preventing crime do not know that they are themselves evil doers! They give the authority of the State and the influence of their high example to that very spirit of revenge which they condemn in the mob, and the more they punish destitution and desperation or even crime, the more mobs there will be. But what is to be done? Ah! That is the question—for the present moment the least violent restraints that are effectual seem the best expedients. The policeman who exposed his life in three times extinguishing the fire at the Orphan Asylum, displayed the right kind of heroism. He did not stand to quarrel with the mob, but was entirely engaged in preventing the destruction; and though he did more good than hundreds who were fighting the mob, some of whom lost their lives in so doing, his life was spared by the mob, who could have killed him in a moment, but they could not find a motive to do so. There is something so self-evidently correct in protecting persons or property from wanton destruction, it at least commends itself to forbearance even from men rendered desperate. Cannot the official take a hint from this and draw a line now between the punishment and the prevention of crime?

I use the word "mob" in no opprobrious sense. Those who gather round a fallen horse in the street to assist him to get up, are a mob; and those who used to hurry to a neighbor's house on fire to do their best to extinguish it, were mobs, until there were regular organizations for that purpose. Wat Tyler and his associates were a mob, but had they not done as they did we might not have had the character of Liberty so highly prized and so little understood in this country. I might multiply illustrations but I wish to space unnecessary words. It is not, then, the mob that is to be condemned, but it is what they do that is to be considered; and then it is not what the mob are supposed to have done, but what individuals it was that did this or that—and then, not to visit them with vindictive punishment, but to obtain reparation for damages, or to learn the causes which impelled them, in order to prevent similar effects in the future; for this is all that is truly worthy of the wise legislator. We are not true and consequently not safe without this careful discrimination. But here we come to a stand—there seems to be no knowledge of causes among law-makers nor among the administrators of laws; nor do they seem to be aware that causes can have anything to do with what happens! If they did, why do we not hear of anything by "catching and punishing" the rioters? Let Mr. Aikin give a hint on this point:—

"Don't be angry with me, Sir," cried the widow, sobbing bitterly. She was a poor creature with an infant in her arms. The man whom she addressed, asked her to give up her child to his care. She refused, and on seeing that he was displeased, she said, "Pray don't be angry. I know I am undeserving of your bounty; but if I were to tell you the hardships I have undergone—to what extremities I have been reduced—and to what infamy I have submitted, to earn a scanty subsistence for this for this child's sake,—if you could feel what it is to stand alone in the world as I do, bereft of all who ever loved me, and shunned by all who have ever known me, except the worthless and the wretched—and Heaven grant that you may be spared the knowledge—how much affliction sharpens love and how much more dear to me my child has become for every sacrifice I have made for him; if you were told all this, you would I am sure pity rather than reproach me, because I cannot at once consent to a separation which I feel would break my heart."

"Let me advise you," said Mr. Wood, "on no account to fly to strong waters for consolation, Joan. One nail drives out another, it's true; but the worst nail you can employ is a coffin-nail. Gin Lane's the nearest road to the churchyard."

"It may be, but if it shortens the distance, and lightens the journey, I care not," said the widow, who seemed by this reproach to be roused into sudden eloquence. "To those who, like me, have never been able to get out of the dark and dreary paths of life, the grave is indeed a refuge, and the sooner they reach it the better. The spirit I drink may be poison,—it may kill me,—perhaps it is killing me:—but so would hunger, cold, misery,—so would my own thoughts. I should have gone mad without it. Gin is the poor man's friend,—his whole set-off against the rich man's luxury. It may be treacherous, it may lay up a state of future woe; but it insures present happiness, and that is sufficient. It comforts the most forlorn. When I have traversed the streets a houseless wanderer, driven with curses from every door where I have asked for alms, and with blows from every gateway where I have sought shelter—when I have crept into some deserted building, and stretched my wearied limbs on a bulk, in the hope of repose—or, worse than all, when frenzied with want, I have yielded to some horrible temptation, and earned a meal in the only way I could earn one—when I have felt, at times like these, my heart sick within me, I have drunk of this drink, and have at once forgotten my cares, my poverty, my guilt. Old thoughts, old feelings, old faces, and old scenes have returned to me, and I have fancied myself happy—as happy as I now am!" and she burst into a wild, hysterical laugh.

"Poor creature!" ejaculated Wood; "do you call this frantic glee, happiness?"

"It's all the happiness I have known for years," returned the widow, becoming suddenly calm, "and it is short-lived enough, as you perceive. I tell you what, Mr. Wood," added she in a hollow voice, and with a ghastly look, "gin may bring ruin, but as long as poverty, vice, and ill-usage exist, it will be drunk."[1]

It is common to find fault with the apathy and indifference of the rich, in regard to remedies; but before this charge will hold good, a practical remedy should be presented; which never has yet been done. There has been no lack of good intentions and self-sacrificing efforts, but they have all failed over and over again. Common property was tried at least eighteen hundred years ago, and all through the present generation, and Fourier's Association idea have been attempted several times in Europe, and, I believe, thirty-nine times in this country, within the last thirty years; and yet another and another attempt is made in the same way, without any new elements, or any new arrangement of the old ones, all with the same inevitable result; till a general feeling prevails that no remedy is practicable.

I will venture to say that those who have come to this conclusion are the nearest right—none which they know of, are practicable.

[Remainder next week.]


[1] Ainsworth, William Harrison, "Jack Sheppard, A Romance," 1839.

Tuesday, April 24, 2007

J. William Lloyd, The Evolution of Homes and Architecture

J. William Lloyd, "The Evolution of Homes and Architecture," The Phrenological Journal and Science of Health, 73, 3 (September, 1881), 133-5.

THE EVOLUTION OF HOMES AND ARCHITECTURE

Evolution is the favorite watchword of modern philosophers. We are told how man descended or ascended from the monkey, how learning, civilization, religion, everything has developed by this selfsame process. The light of the theory is thrown on every subject of human affairs; it is the key that fits every lock, and the answer to every puzzle. By one class, evolution is condemned as the head and front of infidelity and every sort of radicalism, while others laud it as the first great truth the world has ever known. The common opinion appears to be—and the writer shares it—that evolution is a theory yet to be proved, with much to be said for, and some things against it, and great possibilities of being right in general, but wrong in some particulars. But, be this as it may, evolution offers a broad field for pleasant and profitable speculation. I have often amused myself this way, by tracing the process by which man evolved his present comfortable habitations and surroundings, from the possibilities of the natural world that environed him in his pre-historic infancy.

Fancy the primitive man, naked, houseless, homeless, fireless. He has within him “the power and potency” to acquire every form of comfort and luxury, but as yet he knows it not. After food—which the wild creatures and vegetation of the forest supply him—his first desire is for a home, or rather a shelter from the pitiless storm and the scorching sun. At first he imitates the wild beasts he hunts, and takes refuge in a cave, or under the thick boughs of some umbrageous tree, or perchance even in its hollow trunk. These are the first habitations, and by degrees—as the rude hunters who own them, leave their wives and their children there, while absent on the chase or foray, and adorn them with their few implements and possessions—they become in some measure even homelike.

No doubt, as this pre-historic being roamed the woods, he often gazed and pondered in wondering horror, as the instant flash of the lightning lit up the dark aisles of the forest, or the dead oak tree blazed beneath the electric stroke. To his benighted intellect, fire was a god or a demon; something to be worshiped and feared, but not used. But one day while fashioning some rude stone implements, the sparks that fly from the clashing flints ignite the dead leaves around, and he discovers with mingled joy and fear that the demon can be called up at will, to be his friend and his slave. But as yet he knows not its uses, and with breathless interest he experiments. He feeds the fire with grass, leaves, and sticks, clapping his hands with childish delight, as they crackle and burn and crumble to ashes; while the blue smoke curls upward through the green leaves of the forest as though seeking its blue friend, the sky. It is a cool morning, and he enjoys the genial heat with chuckling delight, until a too near approach makes him withdraw his hand with a howl, and teaches him that the demon, though a slave, must be treated respectfully. Still he feeds the flames, and still he experiments. He throws in stones, and wonders to see them change color and crack, but not turn to ashes like the wood. He trys a bone—it is calcined to powder, but does not act the same as either the stick or the stone. Thoroughly excited now, he snatches up the half-eaten leg of venison he breakfasted on that morning and thrusts it into the blaze. But the savory odor that soon salutes his nostrils is too much for his Alimentiveness, and plucking it from the fire, with true childlike instinct lie applies it to his lips—the taste is delicious, and he eats his first meal of cooked food. The demon once enslaved is never again to be free—except in moments of rash rebellion—but shall always remain the chief joy and comfort of the human home.

But caves and hollow trees are scarce; and the boughs of trees are but poor shelter even in summer, still worse in winter. So as human beings increase on the earth, the necessity for artificial habitations becomes apparent. But where shall the man look for patterns and instruction he knows nothing of geometry or architecture? Where, indeed, but to the homes of the instinct-inspired creatures around him, and to the rude natural shelters he formerly used. One of the first things that he perceives, is that most creatures are provided with a sort of home which they carry everywhere. Thus the oyster and the snail have their shells, the armadillo his coat of mail, and the ram his wooly fleece, which, to a greater or less degree, protects each one from enemies and inclement weather. The savage looks and thinks; it is his first idea of clothing, or a house in its most convenient and portable form. With the selfish instincts of his nature fully aroused, he strips the beast of its akin and the bird of its feathers. Feeling, too, the active germs of the love of beauty and praise, he begins to dress for ornament as well as use, and strings of teeth, and shells, and gaudy plumes, are added to his wardrobe. In his wanderings, he often finds it convenient to make a shelter by stretching his skin robe or mantle over trees or bushes and crawling underneath. This idea developing, and bearing fruit, becomes the tent or wigwam, which is nothing more than a kind of outer garment, to be worn on extra occasions like an overcoat or shawl.

But as individuals came to possess a property-right in portions of the earth’s surface, a demand for more permanent homes arose. These were built of more durable materials, so that they might last longer, and be more capable of resisting hostile attacks; for, when a man lives always in one place, his enemies can easily find him out. Probably the first permanent home, artificially made, was a rough hollow barrow or cairn of turf and stones, after the model of the ancestral cave. Apparently the nests of birds suggested the erection of huts within the branches of trees, and finally the building of structures elevated on piles instead of trees. The building of these stilted structures over the shallow waters of some lake or pool afforded still greater protection from beasts and men, and was a favorite practice. Some savages still live in trees, and others dwell in pile-mounted huts. Thus we see that man brought the three kingdoms—animal, vegetable, and mineral — into subjection, and taxed them all, to furnish building materials and provide him with habitations. But wood, stone, and earth were then, and have ever since remained the favorite materials for constructing homes.

As men improved in the art of building, they combined these three classes of materials; thus stones wore used for walls, various earths for cements to bind these stones together, and wood was used for rafters, beams, and floors. Then for the first time house-building proper began. Its final outcome was to be the grand series of palaces, temples, and public buildings that now adorn the world.

Man, as a builder, appears to have always had two natural models before his mental vision—the rocky cave and the branching tree—thus copying after the first shelters of the race. It is curious to trace the imitation of nature in all the grand structures of the present. Look at that great gothic cathedral. What is it but a vast craggy hill of rock? Go into the mountains and you wilt see that the Divine Architect there erected the models long before the human architects were heard of. Arch and angle, buttress and battlement, wing, tower, and spire, all are there; and the ivy grows as greenly on the walls of this temple of nature as on the walls of the cathedral of man. But let us within. Are the pillars that we see really such, or are they the stalagmitic columns of a cavern? Is the sunshine tinted by stained glass, or by the gorgeous foliage of autumn-dyed trees, seen through the natural windows of a cave? Aisle and altar, chancel and chapel, niche and nave, sculptured walls and vaulted ceilings are common to both. Men name rocks and caves after castles and cathedrals; they had better name castles and cathedrals after rocks and caves,

How the lofty tower symbolizes the hollow tree-stump that sheltered the savage. Its foundations are sunk deep in the earth, like the roots of the tree; the gaping fissure becomes the arched gateway; knot-holes change to loop-holes and windows; the jagged and broken top becomes the notched and embrasured battlement, add men climb the winding staircase of the tower instead of woodpeckers and squirrels running up the ragged interior of the tree.

In ships—those floating houses of the sea—the same imitation of nature may be observed. Water has always had a strange and sweet fascination for the human being, and we can picture the aboriginal savage, wandering by the side of some woodland stream, watching the straws and acorns and driftwood floating down the peaceful current. Childlike he amuses himself by tossing in chips, and seeing them whirl down the eddying pathway. But humanity is ever adventurous, ever seeking the beyond, and he wishes to explore the unknown land across the stream. The frog and the otter have taught him to swim, but the laziness of the savage is too strong within him, and he does not wish to struggle against the tide, so he sets his wits to work to devise some other and easier method of crossing. Thus if Necessity is the mother, Indolence is the father of Invention, and Opportunity its birthplace. Opportunity is not wanting here, for a floating log has stranded at his very feet, although, as yet, the thought of using it has not occurred to him. But suggestion comes also, for as he looks he sees a squirrel floating down stream on a chip. His bushy tail, sail-like, expanded, catches the freshening breeze, and he soon makes the opposite shore and scuds merrily away in the woods. The spell is broken! With a shout the log is pushed off, and with mantle extended to catch the wind, and with paddling hand and feet for oars, he sails merrily across. That first trip contained the germ of all future navigation. The fish, the frog, the water-spider on his curled-up leaf, the nautilus, and the ship- like swan, have all been man’s teachers in the theory and practice of subduing the watery world.

In furniture, too, we have copied from nature. Instead of the mossy bank we recline on the cushioned divan; chairs, as seats, take the place of the stump or stone; we dine from tables, not from flat rocks; and we have reproduced the green of the grasses, the brown of the dead leaves, and the form and coloring of the flowers in our carpets.

And so it seems, that even as God in framing this universe— having no other pattern—made all things to resemble Himself, everything in nature suggesting or symbolizing something in Him; so human beings, in the absence of other models, have made everything to imitate the divine structures.

We imitate our Father’s acts;
Our minds repeat His thought;
We copy—else we mar—His works,
And teach what He has taught.

J. WILLIAM LLOYD.

J. William Lloyd, The True Basis of Individualism

J. William Lloyd, "The True Basis of Individualism," Liberty, 6, 10 (September 7, 1889), 6.

The True Basis of Individualism.

In No. 148, Comrade Yarros, with whose logic I usually agree, asserts: "The true basis of Individualism is not any natural individual right, for nature knows nought but might, but a broad Utilitarianism, social expediency." Now I have nothing to say against "a broad Utilitarianism," or "social expediency," but, with an respect for Mr. Yarros, I consider this statement of out basis as misleading. It has always seemed to me only a piece of common sense to look for the basis of individualism in the individual himself, as far back as might be, and I found It, to my own satisfaction at least, where I looked for it. The true basis of Individualism is egoism, self-benefit,—the natural right, or rightness, of every man's attending solely to his own good. That, where there is sufficient knowledge and mental development, the exercise of egoism will lead naturally to a broad utilitarianism and social expediency I have always claimed, but that is very far front admitting their basic importance.

My happiness is the basic thing, and happiness is a natural right; that is to say, in the very nature of my organism it is so arranged that every thing goes right only when happy, only when in a state of normal gratification. And my natural right is not in the least dependent upon my natural might; I have the natural might to cut off a forefinger, but it would very naturally be wrong for me to do so; it is naturally right for me to have all my teeth, but I have lost some, and it is naturally impossible for me to get them back.

That which the "laws" of nature require us to do, the actual conditions of nature too frequently forbid.

Does "nature know nought but might"? Effort, struggle, labor, might, for nothing at all, is foolishness, and nature is not such a fool. She uses her might for a purpose, and therefore knows something before and after might. Preservation of life, development, pleasure, in the service of these she uses her might, and whatsoever makes for these is right.

Here is natural right—that which is beneficial to the individual; here is our basis. Shall we then say: "Might is right"? In a certain sense yes, and in another sense no. Might is perhaps right in intention, i. e., always intended to benefit the user; it is often by reason of ignorance very wrong in its results. A man slew his best friend by mistake, supposing him his deadliest enemy. He was acquitted of wrong as one who acted in self-defence, and his own conscience was clear. He acted in self-defence, and it is right to act in self-defence, therefore he did right. Did he not also do wrong? Assuredly it is wrong to make mistakes; from the standpoint of the slain it was wrong to be slain, and from the standpoint of the slayer it was wrong to kill one's friend.

It becomes evident then that there are natural rights and natural wrongs (that is, that there are intentions, acts, and rotations that in the course of nature benefit self, and intentions, acts, and relations that In the course of nature injure self), and also that the same act may at the same time be both right and wrong. To a certain extent a given relation may be beneficial, and beyond that an injury. Recognizing this, we have all learned that good and evil are comparative terms, and the habit has become world-wide of calling those things that benefit more than they injure right and good, and those that injure more than they benefit wrong and evil. When the moralist speaks of right be always means, whether he is conscious of it or not, that which, in his opinion, in the long run and the wide circle, will return the most pleasure. It seems to me that all the varying uses of the word right clearly base themselves here.

Observe. To many those things only are right that are decreed by God. Everything believed to have the divine sanction is called right. To the theological mind God is the fountain of benefits. To antagonize God is, in the long run and the wide circle, to bring ruin upon sell, to obey is in the greatest possible degree to benefit self. Therefore the decrees of God are tight, and obedience to them right. Could anything be more egoistic? And even such monstrous doctrines as predestination and infant damnation were applauded from fear of the divine vengeance, which is egoism in another form, or from a persuasion that those doctrines were mysteries which would finally be revealed as human benefits.

The use of the term right as synonymous with privilege evidently had a similar origin. Men did not look to scientific relation of cause and effect; they took theological views of everything. Whatever God did or permitted was right, but the devil gave him the slip pretty, often, and then things were done that were wrong. How the devil he did this was a knotty question, but anyway God was for men, and the devil man's enemy, therefore God was good, and Satan bad. Rulers being "ordained of God" (it was very unsafe to doubt this), the agents and sub-agents of his will, having "a divine right," it followed that all their privileges were divinely right, and beneficial to everybody. To rebel was to rebel against God, to ultimately ruin self, and, on the other hand, to do what God through the ruler permitted not be wrong, however it might look to the natural man; at any rate, it was the safest and most fashionable to call it right Therefore all privileges become rights. And the old idea of self-benefit through it all.

Read the second paragraph of the Declaration of Independence, substituting the word benefit or benefits for the right and rights wherever they occur, and it will be found that the author's idea is fully preserved. A Deist, he reasoned from nature to God, — that is, whatever he found of beneficial nature he referred to God as its author.

Believing in a deity who could do no wrong, also believing, as we do, in equal liberty as beneficial, it was to him self-evident men were equal by creative intent. To substitute privileges, or any such term signifying might, for "rights," will not thus express his meaning. This is clearly shown by his reference to "inalienable rights." He did not intend to convey the idea that "life, liberty, and the pursuit of happiness," were mere arbitrary privileges, conferred by God or the government, or he would not have called them "inalienable."

As privileges and powers he knew they were continually being alienated, but as "rights" they were in his view inalienable —that is, it would always be beneficial to the Individual to live, be free, and seek happiness, whether able to do so or not. A man might voluntarily become a slave, but he could not thereby alienate his right to freedom, could not alter the fact that it would be better to be free.

Even the most useful hand, because the most beneficial, is called the right hand. And so I might go on indefinitely, but I have illustrated sufficiently, I trust, to prove my point.

Thus it appears that in nature all acts and relations are to some extent beneficial, somewhat right, but to avoid inconveniently nice distinctions human language has divided all into two classes;

Right, Good = More beneficial than injurious

Wrong, Evil= More injurious than beneficial

and this from the standpoint of the speaker.

While by right, in a special sense, have always been meant those conditions, actions, or privileges supposed to be superlatively beneficial, such as liberty, security, labor, compensation, suffrage, etc. Finding that humanity has based its entire nomenclature of right on an egoistic basis, I, as an egoist, make haste to adopt it, and dissent sharply from those few philosophers who assert "might is right," meaning thereby that whatever nature permits is right. To view of the basic meaning of the word, and of the fact that nature permits all sorts of self-injury, I deny it.

Nothing is clearer to me than that those who use "nature-right" as a watchword, mean, and have always meant, those conditions and actions which in the very nature of man and his relations are in the highest degree necessary to his development, perfection, and happiness as an individual.

Our basis is the natural Individual right to happiness; our method, the natural social right of equal-freedom. Therefore we are In our desires, actions, hopes, altogether based on natural right, and the "Individualist" need not hasten to haul down its standard.

How can Comrade Yarros say, "there is nothing whatever in nature to interdict such a policy" as the endeavor of one man to tyrannize over another? If that be so, let him rest assured he is a fool for interdicting it himself. Is, then, our protest against tyranny based upon supernaturalism? Are we left without an inch of solid ground to stand on?

Into such folly does the advocacy of might as right lead us. Nature indeed permits tyranny between man and man, but she none the less forbids it by all the pains and penalties of Individual undevelopment and social disorder. Nor do I agree that "all" men's "rights are natural social rights' (if they are, they are confessedly natural rights), but deny that there is "no liberty without society," and maintain that, if I were the only man living, I would still have rights, could still be free. My social rights are only a part of my rights, and include all those interrelations of conduct between myself and my fellows necessary to secure my greatest social benefit. Outside of these lie all my right relations to self, and to that nature which is not human. Whether in or out of society, for instance, my right of free access to nature's materials remains unchanged. Does Mr. Yarros really believe that: "Civilization does not modify men's natural rights; it creates them. In the absence of civil society individual rights are inconceivable"? To me such a statement appears absurd, and worse. Which, then, was first, civilization, or primitive nature? Was it not the working out of the perception of natural rights by the primitive savage that produced the little civilization that we have? Because the primitive savage will not associate with us, have we a right to outrage him? Is it inconceivable that he has a right to his life, liberty, happiness? As it would not be difficult to prove that we have as yet no "civil society" worthy of the name, is it inconceivable that we have rights,—are they still uncreated?

Now the truth is that natural rights are not created at all, but are inherent in the nature of things—individual rights in the nature of the Individual, social rights in the nature of society; and nature is self-existent.

It is true, however, that, as a man alone could not be invaded by other men, our contention as Anarchists is chiefly for the natural social right of equal liberty, but our demand for that is prompted altogether by our belief that its realization will in the highest degree satisfy our natural individual right to a perfect personality—which is our true basis.

"The hope and strength of our cause lies in the great verity that, as men gain in enlightenment and refinement, they come to realize more and more that not stern military discipline, but trust in the spontaneous unfoldment of individuality, not force and repression, but liberty and sympathy, should be depended upon for the working out of a harmonious social order." True, O prophet!— and that because "liberty and sympathy" are natural rights. If humanity had to wait until its "harmonious social order" had "created" its liberty and sympathy, in order that its liberty and sympathy could work out its harmonious social order, it would be in a very dizzy and hopeless condition of chasing its own tail.

J. Wm. Lloyd.

Monday, April 23, 2007

J. William Lloyd, Co-operative Free Money

J. William Llloyd, "Co-operative Free Money," Liberty, 6, 21 (October 5, 1889), 6.

Co-operative Free Money.

Suppose a Confederation of Free Individuals, divided into groups.

Suppose the members of each group appraise—through the agency of a committee selected by some mutually satisfactory method—the amount of exchangeable wealth in labor products possessed by them. The same being placed on a record, publicly published, which should show at a glance the amount possessed by the members of the entire Confederation considered collectively, by the members of each group considered collectively, and by each individual member separately.

The standard, or unit of measure, used by the committee in appraising the cost or exchangeable-value of these labor products being an hour’s labor of “the average intensity and extensity,” as Andrews puts it. Suppose that, now, the several committees, met in convention, issue a call to the inventers to invent a paper suitable for currency,—waterproof, fireproof, acidproof, untearable, non-counterfeitable; to the paper manufacturers to furnish this paper in desired quantities; and to the printers to print an amount of paper money exactly representative of the nine of the property on the record.

These matters settled by a free competition calculated to secure the best work and material possible, at the nearest approach to ideal labor-cost possible, suppose the money printed, and its distribution by the committees to the members of the groups to each individual in an amount exactly representative of his wealth as declared by the record. Said recipient buying said money at cost; said cost including all the labor of inventing, manufacturing, printing, and committee work.

Suppose the value represented by these notes expressed, not in dollars and cents, but in hours and parts of hours spent in labor. The notes to he actually called Quarter Hours, Half Hours, Hours, Days, Weeks, Months, etc.; thus clearly symbolizing to the parties in a bargain the amount of lifetime's labor exchanged. Any marked increase in the wealth of the Confederation, occurring in the course of time, and requiring an increased currency, to be met by a re-appraisement and new issue on the same plan as before; the new bills being of a different pattern from the old ones, which retire front circulation simultaneously with the new issue, to prevent fraud on the part of those who might hide part of their notes, and then plead that some accident had deprived them of tools of exchange for the labor products they possessed, if an issue wore made of new notes similar to the old; those who had exchanged alt or part of their labor-products for labor notes exchanging these old notes, now, for the new ones. It being provided, too, that any one could, at any time, exchange worn-out or defaced notes for new ones of the same denomination at the printers, the old ones to be counted and destroyed by the printer in the presence of the applicant and other witnesses, and a record made of the same, and the applicant paying cost of new notes.

If re-appraisement revealed decreased wealth in labor-products, obviously the entire volume of currency, and each particular nuts, would he depreciated in purchasing power accordingly, thus constituting, in the easiest possible way, the entire Confederation a mutual insurance company hearing mutually the lessee suffered by individual members.

It being, of course, understood and agreed upon by all the members that these notes were to be received by each and all in payment of debt, and as fulfilling in every respect the present functions of good money.

Would not the currency supplied by this method fulfill all the requisites of a scientific medium of exchange—cheapness, portability, indestructibility, inappreciable intrinsic value, uniformity, difficulty of counterfeiting, exact representation of all the labor-products to be exchanged, absolute security of basis, public confidence—to the greatest possible extent? Being unsupported by law, it could not prevent the competition or coexistence of any better or complementary system, if devised.

Counterfeiting, being obviously a form of theft, contrary to equitable commerce, could be resisted by the Confederation acting defensively, and the passer of the bogus notes compelled to make restitution to those defrauded. Is there any need of redemption in a currency which is never refused?—or, In other words, does it not redeem itself every time it effects an exchange? Being perfectly equitable, leaving all in the same relative positions of wealth or poverty In which it found them, does this schema offer an unfair advantage to any?

As it offers tools of exchange for alt possible exchangeable wealth, does it not abolish all necessity for interest? Would not a method so simple, and whose single issue would afford all the currency needed for a long period of time, probably, be far less expensive, less cumbersome, every way more convenient, than the mutual- or mortgage-banking plan, with its multitude of rival bankers, foreclosing of mortgages, forced sales of mortgaged property, frequent losses, and general complexity and disorganization, or possible organization against the people?

Would not its currency command the confidence of outsiders and aliens, much more than that offered by the mortgage-banking plan on the credit of petty bankers and obscure individuals? Is it not easier to comprehend, and therefore to teach, and better fitted in every way to meet popular objections to free money than any other schema?

Could not such a scheme he adopted now, by groups of confederating individuals, just as easily and successfully as any free-banking plan?

Comrades, I present this scheme with the utmost modesty, for I am no financier, and the money question has always been a most formidable one to me. I am haunted by a fear that there is some radical and fatal defect in it, which less dull brains than mine instantly perceive, or else, so simple is it, it would certainly have been advocated before. Perhaps it has been advocated before, and its weakness so thoroughly demonstrated that nobody even mentions it now.

Anyway it has banned my brain so long that at last I have resolved to give it utterance. If an error—he who brings an error to the trial does that much, negatively, to establish the truth.

I invite criticism.

J. Wm. Lloyd.

Friday, April 20, 2007

Samuel M. Jones, A Plea for Simpler Living

Samuel M. Jones, "A Plea for Simpler Living," The Arena, XXIX, 4 (April 1903), 345.

A PLEA FOR SIMPLER LIVING.

THE following words from a flaming advertisement recently I caught my eye: "Why don't you marry the girl? We'll help you." They were from the advertisement of an instalment house—that is, a business house that sells furniture on the instalment plan, generally asking a very large price in the first place, only to take it tack in many instances after those who have purchased have partly paid for it, and after months and perhaps years of agony in trying to extricate themselves from the burden of debt have in the end seen their goods taken from the house, put in the furniture van and conveyed back to the instalment house, usually to be rubbed up, repolished, and again sold to the next confiding victim whose ambition has been stimulated to venture beyond the limits of his ability to pay, and who by so doing takes upon himself involuntary servitude or slavery to the instalment people.

These operations are repeated indefinitely, and the result of the successive surrenders and heartrending sacrifices on the part of the poor is by the alchemy of business converted into dividends and vulgar luxuries, both of which are supposed to be enjoyed by idle owners. But in reality the ultimate effect of these luxuries and dividends is moral disintegration to those who possess them.

I do not believe that there is any one delusion or evil that is responsible for more misery, wretchedness, and downright despair than that which seems completely to possess the large majority of those who esteem themselves the best society, and which may be summed up in the belief that life consists in things. The shrewd business man, knowing this weakness, turns it to his own selfish advantage in a thousand ways similar to the one alluded to above. After much serious reflection I have almost concluded that it is just as immoral to get things that we cannot pay for, by running in debt for them, as it is to get them litany other way without paying for them.

Let us not delude ourselves into the belief that it is the fault of the dealer. It is his business to sell his goods, but he cannot compel any human being to buy them; and the misery that I would avert is due to the yielding temptation born of the imperfect understanding as to what constitutes the true end, aim, and enjoyment of life. Before we can be free we must be emancipated from these misconceptions of the fundamentals of life, and this emancipation must come from within.

I can conceive of no more important or worthy work for ministers, teachers, and other molders of public opinion than a high-minded and serious attempt to stimulate in the minds of all the people a noble and consistent ideal of a perfectly simple, free, yet artistic and beautiful life. We have not yet begun to understand how very little we really require—how easily our actual necessities incident to a happy life may be supplied.

In proportion as we get away from the artificiality and from the slavery that requires us to do as other people do—in proportion as we live a wholesome, normal, free life, and allow our varying tastes to express themselves untrameled by the arbitrary dictates of conventionalism—we will grow in health, happiness, independence, and true greatness.

Now, as to what we actually need. I believe a condition of life is possible—nay, is attainable here and now—where each one can have free access to everything that is needful to develop the individual to the highest possibilities of soul and body. And first I find that we need air. We have a right to pure air, and singularly enough we each need about the same amount of air in order to have a healthy body and in order to have a beautiful body—for this, too, is our right. But we do not need to hoard the air; we do not need to lay up air for a rainy day; we cannot store it; but we can freely have as much as we will use, and no matter how much we use the supply is not lessened.

Now, this law in every detail, I believe, applies to every other thing required for the development of a perfect life just as clearly as it does to air. Though we may not be able to understand its application, it only requires a little study of this fundamental principle to bring us to an understanding of the sound philosophy set forth in the German saying: "Zu viel und su wenig sind ungesund."

It is perfectly clear to me that in the development of a pure democracy we have much to learn about the value and importance of simple living. In the social philosophy that fills the air to-day, I am constantly impressed with the thought that there is altogether too much importance attached to the stomach. Again and again it is dinned into my ears, "A man must eat." While admitting the truth of this statement I must add that it will be well for a man to remember that it is probable more human life is destroyed by overeating than by starvation. Of the truth of this proposition I do not think any careful observer can have a doubt. Probably a hundred people are made sick or plant the seeds of disease within themselves by overeating or improper eating for every one that is injured by fasting.

Only to-day at the hospital in the police station a poor man sought to appeal to my sympathy by telling me that he had fainted in the street from want of food. "How long had you fasted?" I inquired. "I had nothing but a sandwich for two days," he replied. He was rather discomfited when I replied:

"That ought not to injure you, I am sure, for I myself have fasted once five days and another time four, taking absolutely nothing but water." "And did you walk?" he said: "Walked every day; besides that I was suffering from a real sickness, and the fast cured me." I really felt that it was worth while to have had such an experience to shock this unfortunate brother into a realization of the fact that "man does not live by bread alone."

The fact that we can have life and have it more abundantly, while practically ignoring or living above the anxieties that distress the common mind, seems to be coming to me day by day with a force that makes it in the nature of a revelation, and without any apology I become personal. I am writing truth, and truth never needs apology. For more than a year I have eaten but two meals a day, leaving out breakfast and taking my first meal at 11.30, and some of the very best meals that I have eaten during that time have consisted of rye or whole-wheat bread and Schweitzer cheese, with perhaps a few dates as a dessert.

"Hunger is the best sauce" is a true adage, and, when we understand the processes of life to the extent that we learn to eat to live rather than to live to eat, we begin to have a conception of the outrage that we perpetrate by eating when we are not hungry. Much depends upon the plane we are living upon. Gluttony and drunkenness are the same soft of offenses. As Long as one is a victim of appetite, it matters not particularly what form the dissipation may take, although there is more hope for the salvation of one who is the victim of almost any kind of an appetite than the insatiable one for "things"— useless things. The appetite for luxuries and the idleness and laziness that luxurious living breeds are, without doubt, the most destructive agencies that civilized man has to contend against to-day.

When the working young man and working young woman become emancipated from the desire to ape the idle rich, they will not be attracted by such appeals as that to which we have referred. They will learn the beauty of simple living; they will learn that along all the highways that lead to happiness, to health, to life, there are well-defined guide-boards, and each one bears the magic label, Simplicity.

All hope for democratic America must rest upon the production of a race of healthy, able-bodied fathers and mothers that can only be developed by an entire abandonment of the lazy and enervating kind of life that is destroying the idle and depraved, both rich and poor, and the adoption instead of the simple and natural modes that lead to life and life everlasting. Goldsmith saw it when, contemplating the beauty of the simple lives of the villagers, he said:

"O Luxury, thou curst by heaven's decree,
How ill-exchanged are things like these for thee!
How do thy potions with insidious joy
Diffuse their pleasures only to destroy I"

SAMUEL M. JONES.

Toledo, O.

Alfred B. Westrup, Let Us Emancipate the Race

Alfred B. Westrup, "Let Us Emancipate the Race," The North American Review, CCVIII, 752 (July 1819), 159.

LET US EMANCIPATE THE RACE

Sir,—I write you because of the imperative demand for a change in our economic system, which is the cause of all the evils we are suffering. Bellamy has shown very clearly in his master work, Equality, that if the wealth that is produced were equitably distributed, these evils would disappear! Lift the burdens that modern civilization has imposed and let us get a chance to surround ourselves with the comforts that man has invented, and the viciousness that dominates man’s efforts to acquire wealth would also disappear. The profit system is not a result of free competition, but of class legislation which our Government is criminally guilty of, and there is no way to get relief except by starting a system that will supply money on the mutual plan affording the borrower an opportunity to use his credit instead of being compelled to use the lender’s capital. I shall be exceedingly glad to hear from you on this point. There can be no question about an overwhelming majority favoring this idea if it could be put to the public so as to afford all an opportunity to understand it. Authority has not a single argument with which to defend itself for having established a monopoly of the medium of exchange; or, to put it more forcibly, prohibited the people from establishing a medium of exchange and compelled them to use a makeshift that was devised for speculative purposes in which the people were to be the victims. The fact is that governments are not established to sustain right, as the Declaration affirms, but to prevent man from getting his rights. It is the great delusion that we are dependent on government to get our rights. We will never get them until we take them and public opinion sustains the act. Oh, that a man could be found that has the influence and means to force this issue, and thus emancipate the human race!

Alfred B. Westrup.

Chicago, Ill.

Edgeworth, Land Nationalization

Edgeworth [M. E. Lazarus], "Land Nationalization," Liberty, 3, 22 (January 23, 1886), 8.

Land Nationalization.

In J. K. Ingalls’s “Social Wealth,” several passages leave the cursory reader in doubt of the author's definite aims. Among these, in the beginning of his criticism upon that unflinching defender of capitalism and land monopoly, Mr. Mallock, (p. 161), he writes; “Mr. Mallock thinks a remedy like ‘nationalization of the land,’ or ‘limitation of estates in land,’ would be like prohibiting the sale of knives, because they were sometimes used feloniously to take lifee.” Here it would seem to be assumed by Mallock and allowed by Ingalls that nationalization of the soil is a process analogous to limitation of proprietorship, which is contrary to all our experience thus far, in the management of public lands, either by the United States or by particular States. Mr. Ingalls has also cited many historians to prove that the same betrayal of trust and privilege extended to monopolists, while disinheriting the mass of citizens, have ensued upon the national assumption of property in the soil of conquered countries in the Roman, the German, the English, and other traditions. Everywhere, with a fatal monotony to the slaves rescued from carnage by cupidity, the serfdom of the victors has succeeded, and both now stand upon the dreary level of an exploited proletariat. The Nation, the State, Government, has ever been an intermediary organ of spoliation, confiscating the soil from its cultivator and organizing landlordry.

Is Mr. Ingalls a State Socialist appealing to Government as a remedy for the evils it has caused? No; if nationalization is here quoted as a remedy against monopoly, it is only by deference to the reputation of Alfred Russell Wallace, who has artificially connected the limitation of proprietary land tenure with the revival of those feudal traditions which In the English land laws are still vivacious, and acknowledge the supreme title of the State as feudal chief.

Mr. Wallace pays homage to this in a quit-rent tax to be levied on the original value of the land distinguished from values added by labor, as in H. George's plan, though not, as in the latter, levied up to its full value. This distinction would of necessity be arbitrary, be left to somebody’s discretion, or else really unequal by its assumption of equality; since between values and areas there is no parity.

For the rest, Mr. Wallace proposes occupancy as a principle of limitation, but no definite areas and no basis on which to compute them are stated. No British subject is to be excluded from occupancy, and sales freely allowed; but subletting prohibited,—a fantastic scheme of legislation. Mr. Ingalls relies exclusively on public opinion enlightened by science and the sense of justice for the restoration of the soil to the laborer; who on his side may help public opinion with a patent cyclone wire-fence cutter and a few bullet-headed arguments.

Mr. Wallace’s prospective liberality is not to touch any living soul among the privileged, but he forgets to add that it begs the question of that posterity which, educated in privilege, will have its own say about the execution of the DOW legislation, when it come to the scratch. This legislation for the exclusive benefit of future generations may be admirably conservative in its intentions to avoid revolutionary bloodshed; it recommends itself especially to the priests, from whose promised treasures in heaven it has taken the quiescent hint, and both systems require equal doses of faith. Mr. Wallace, be it remembered, is not merely a naturalist, which is positive, but an evolutionist, which is comparative, and a spiritualist, which is superlative, and may carry the endowment of prophecy. The feature of compulsory taxation, as applied to land per se, as a original value belonging to the State, representing the collective humanity, is a bit of political quackery common to Wallace and to George. The “Summary,” quoted from Wallace, does not provide for the limitation to which it alludes, in the clause of occupying ownership, which, by the employment of machinery and hired labor, might legally cover any number of acres. Probably Mr. Wallace has not formulated his plan in a business way, but merely suggested its aims and directions

As to the extension by that promising youth, Clark, in the “higher law of property,” to “the bounty of Nature in the whole material universe outside of man," reverting to Humanity, alias Uncle Sam, by a two per cent. death rate, Ingalls, no longer restrained by his respect for popular reputations, fearlessly pricks the economic bubble.

He computes that two per cant. on all assets, including land, would amount to a double tithe, which State and Church may share, and he says of Taxation, that its power is the very essence of despotism. About this artifice for “correcting Nature’s blunders,” he remarks: “What neither George nor Clark seem capable of comprehending is that the civil power to collect rent, make compulsory exchanges, and enforce unequal contracts is the evil to be abated, and not the inability of Nature to bestow her bounty as she desires, or to effect the economy she intends.”

How loose a thinker, and at the same time how besotted with the arrogance of despotic capitalism using government as its tool, is Henry George appears from a paragraph quoted by Ingalls, which begins with “All taxes must come from the produce of land and labor, since there is no other source of wealth than the union of human exertion with the material and forces of Nature,” and ends with “We can tax land whether cultivated or uncultivated or left waste, wealth whether used productively or unproductively, and laborers whether they work or play.” This metaphysical humbug about Nature as a preface to the most fantastic and arbitrary legislation, so fashionable with our demagogues, gives a pitiful Idea of the public intelligence on which it can impose, and which mistakes for original genius of statemanship the rehash of a criticism upon patent abuses, now ventilated for the hundred thousandth time, and which St. Simon, Fourier, Owen, and Proudhon completed in the last generation.

Mr. Ingalls in several places flouts “the empiricism of political platforms,” the petrifaction of legal enactments, speak of the multitude “fruitlessly following the ignis fatuus of legislating justice into human relations and rectifying wrong by use of the ballot,” “organizing temperance by legal prohibition,” etc.

He alludes here and there to Anarchy as if deferring to conventional prejudices; yet, to be a pronounced Anarchist, he lacks only the courage of his convictions.

EDGEWORTH.

Edgeworth, Economic Fallacies

Edgeworth [M. E. Lazarus], "Economic Fallacies," Liberty, 3, 20 (December 26, 1885), 8.

Economic Fallacies.

Mr. J. K. Ingalls, in the introduction to his "Social Wealth," deals a few socdologers to economic sophisms. He does the economists, whose proper title would be, the apologists of capitalism, the justice to consider that, in explaining how the producer is crushed under production, justice is nowise in question, they not being responsible for its absence from matters of fact. The title, "Social Ethics," would better characterize the aim of Mr. Ingalls’s work. He exposes the hypocrisy of defending the actual business world by laws of tendency, as it were, in a vacuum; while ignoring the continual intervention of circumstances, end especially of government,—i. e., of arbitrary wills,—to frustrate them. Warmly espousing the cause of oppressed labor, he shows how "opportunity is wanting for play of that free competition," which is with economists the excuse for every iniquity. What pretension, indeed, to the name of science can a system have which

Treats "values" indiscriminately, whether increased or diminished by supply and demand, or by the interference of executive or legislative will; by scarcity of a season, or the cornering of a market, or by any speculative conspiracy; by the natural laws of trade, or by the subjecting to the rule of the market "by act of parliament" and "force of arms," things foreign to Its away; and whether relating to the commodities which may be increased indefinitely, or to the buyer and seller, the men themselves, or to the land, of which no increased supply is possible.

The proper Illustration of this single paragraph would make a useful book, although the potential suicide of liberty in free competition or in any other mode is complete, when government controls at once taxation and the currency; for a simple contraction of the one is equivalent to Increase of the other, while enrolling as partisans, by the cohesive force of plunder, the whole creditor class, against labor. Later the author says:

Not only does this assumed law of supply and demand utterly fall in its salutary effect upon labor denied the use of the land while exerting to the full the baneful effects of a forced competition in Its operation, but upon land treated as property or capital it has an opposite effect. Increased demand not only, as with commodities, begets a temporary rise of price, but a continuous rise. Demand does not, as with commodities, beget an increased, or any supply whatever no protection [of land] being possible or conceivable, except in regard to lands transferred from a general to a specific use.

Let us analyze this paragraph, which in its spirit is a protest against injustice, but is faulty in its several propositions. There is no occasion here to pick a quarrel with the "law of supply and demand," which is the economic translation of "Ask and ye shall receive." Who shall ask, what shall they ask for? Row shall they ask it, and of whom? Answer: The laborers unemployed shall ask for the sell; they shall ask corporately, through theft organized unions (Knights of Labor, etc.); they shall ask it of the States or General Government, or of the railroad companies, to whom it has transferred the natural inheritance and sustenance of fifty millions.

But the labor corps must first prove, not only their need, but their ability to cultivate, and earnest intention, by devoting to farm settlements theft union funds, hitherto wasted in strikes, which only provoke the hostility of their employers, and cause the importation of cheaper labor. No use talking about abstract rights and Justice. We are dealing with selfish, greedy powers, and Labor is not prepared to right itself by force.

Mr. Ingalls sympathetically appreciates the fatality of forced competition upon laborers cut off from the use of the soil. But in the spheres of manufacturing labor, which have distracted them from agricultural ideas, aims, and habits, an ever-increasing competition for employment inevitably results from industrial progress with machinery. This machinery and the science which invents it and controls it is the property of capitalists. Laborers, unintelligent and demoralized, are bribed in guard it for capital, against theft brothers in labor.

But suppose it were otherwise; suppose cooperation in joint stock partnership, supplanting hireling labor; still, with the aid of machinery, a small part of the number of artisans formerly employed, and even of the operatives now employed, fully suffice for all needed production. If the rest are to live by their own labor, it can only be by a return to agricultural habits. Otherwise, the giant Antæus, held aloof from the soil by the Hercules of capital, must be strangled. To induce the laborer to demand the use of the soil ought to be the aim of his friends. The real limitation in question is not, as Mr. Ingalls contends, that of the soil, but of the laborer’s demand on the one side, and, on the other, of the manufacturers demand for labor. Irrespective of the great tracts of alluvion redeemed by labor from the waters of irrigated deserts, or of that oceanica which the coral polyp builds on its pedestal atolls, land is being constantly reproduced, by manure, which is more than equivalent to extension of area, because a large crop on an acre does not cost, after manuring, much more than a small one. The difference is only in manipulating the harvest, and a big ear is gathered as easy as a small ear. All improvement of the soil, all increase of productivity, increases the possibilities of life. This can be averred of no other industry, comparatively.

Under the hireling system liberty is lost; but production may be increased and cheapened to meet the needs of any population known, even In China, and without the aid of machinery.

The fall of political governments would, in annulling monopolist tenures, restore the soil to labor; but Government, under the sense of danger, may render speculation in the immediate products of the soil a penitentiary crime, and tax unimproved tracts into use.

Edgeworth.

Thursday, April 19, 2007

John Adams, Social Reform, No. 1

John Adams, "Social Reform, No. I.," The Boston Investigator, XXIV, 24 (October 11, 1854), 1.

For the Boston Investigator.

Social Reform

No. I.

Mr. Editor:—As the friends of Social Reform occasionally speak through your columns, allow me, if you think worthy, to utter a few thoughts upon the question. The object oaf all social reformers, is the establishment of justice in the relation which each individual man sustains toward his brother man. The cause of the present injustice and discord is in the fact that the present organization of society is founded in the false relation which capital sustains towards labor. Society says, that capital is entitled to a share of the products of labor; whereas truth and justice say, that labor is entitled to the whole of its production.

The adjustments of this issue will remedy the existing evils of cosiety. To M. Proudhon belongs the honor of developing the true idea which must soon revolutionize society. Says M. Proudhon, "Labor is productive; capital is not." A house, a bushel of wheat, or a yard of cloth, is capital or past labor, neither of which will reproduce itself; a house cannot reproduce itself, nor the wheat itself, consequently they are fit only to be consumed as used, and whoever consumes or uses them other than the producer, will be required by strict just to restore the same and now more. Society, as at present, says, the he should restore more than he has consumed.

The two Opposing principles cannot always exist; one of which now lives in the actual world cursing and destroying the happiness of man, while the other lives only in the ideal, but is yet to bless and save. It is a true saying, that the ideal always produces the actual. The key-stone in the present social edifice which holds it together and builds it up, is the limited basis of the present currency used by mankind to exchange their productions. Our currency is based upon the precious metals which the world has fixed upon, on account of their value in the arts, their compactness, and their indestructibility. Because of their limited quantity, it follows that whoever can monopolize them can charge a premium for the use of the same as money. Therefore, whoever issues the bank note based upon specie, can also by taking advantage of men's necessitates compel them also to pay a premium for the same. Thus society justifies the present banking institutions of the world, and mankind exclaim in their wonted ignorance that we cannot live without banks, which is equivalent to saying society cannot live without injustice, which is true enough in the present order of things.

We would not object to the basis of our currency, but we would make it more extensive; even we would extend it to all the productions of man. A gold or silver dollar has cost past labor, and its very existence presents evidence that some one has toiled in its production, so also has a house, a farm, a bushel of wheat, or a yard of cloth. When we see either of these articles, we know that some one ha toiled in their production. Gold and silver shelter, feed, and clothe no man, while the other productions which we have name do all of these. Then why may we not justly extend the basis of the currency to other really useful productions of man as well as to confine it to the productions of a small class of men called miners? The evils of the present narrow basis of a currency, no man can calculate. The toiling men and women of Massachusetts are paying to-day for the use of a currency at the rate of over $5,000,000 per annum to the bankers of the Commonwealth, for a currency based upon $3,000,000 of specie. Sometimes our politicians shudder at the idea of taxing the inhabitants of the State the comparatively small sum of $3,000,000, but if they were to swell the tax to the cost of our currency, some of them, especially the patriotic ones, would soon faint in their extreme lover which they bear for the dear people.

But the evil does not stop here. The various railroads of the State declare dividends of late years of about 8 per cent, and the amount of capital invested in the same is not far from $40,000,000, the dividends upon which must amount to $3,000,000, the whole of which is a tax upon labor. There are "business corporations" whose capital amounts to over $100,000,000, which must also declare dividends of over $7,000,000 more, for you know that shrewd business men do not invest their money unless it pays more than 6 per cent. Thus do the toilers of our State pay to these classes of corporations the enormous sum of $15,000,000 annually in the shape of dividends to capitalists. It is evident that this vast sum of money is the labor of one class of men paid directly to the pockets of another class of men "who neither toil nor spin." Add to this the sums of money which the same class are paying to capital in the shape of rents, interest on bonds and mortgages, and the amount would be incredible—the exact amount of which we have at present mo means of computing. To make an estimate is impossible.

We know that landlordism is common wherever it is profitable, and that the larger part of the property of our cities and villages is in the hands of landlords whose profits are derived form the mechanic, the trader, and the artisan. A statement went the rounds of the papers a few years ago that two-thirds of the farms in some of the agricultural counties of the State were covered by mortgage, which statement if it approximates towards the truth, would astonish the natives in the amount of burden under which the agricultural districts groan.—The very fact that our State produces less quantities of the staple agricultural productions, at the present time (as the census returns show) than at former periods, must exhibit evidence to every reflecting mind that there is something "rotten in Denmark." Under the light of agricultural science the State should increase her productions, but facts show the reverse to be true.—If we can break down landlordism and the banking institutions of the State, and substitute a system in its stead whereby a currency can be furnished at a tenth part of its present cost equally and more safe for the holders of the same, we shall have accomplished the great work of Social Reform. (To be continued.)

JOHN ADAMS

Brookfield, (Mass,) Sept. 25th, 1854.

Tuesday, April 17, 2007

Joshua King Ingalls, Woman's Industrial Subjection, 4

J. K. Ingalls, "Woman's Industrial Subjection.—No. 4.—In Exchanges of Labor and its Product," The Woman's Tribune, May 18, 1889, p. 174.

Woman's Industrial Subjection—No.4.

In Exchanges of Labor and its Product.

The relation between the early industrial pair was one thoroughly communistic. Individual possession was but feebly distinguished. What belonged to one belonged to the other also, particularly when the other exercised a dominating power. But, as we have seen, a rude allotment and division of labor was soon developed, even under the most barbaric rule. And this involved, however obscurely, a certain degree of reciprocity on exchange of labor and what it produced, quite within the limits of the primitive home. The hunter brought game and fish, captured by him, to the family store. The woman gathered wild fruits, and ultimately had the care of domestic fowls and animals, and cultivated the ground. She cooked the food, made the clothing, and furnished and kept the cabin or wigwam. Of course the division of the labor and ownership of the products continued for long periods, indefinite, but in the simple fact of such division and sharing were the rudiments of an economic process of co-operation, and interchange of services and products. From such simple beginnings the entire economic and industrial forces of society have been developed.

It does not affect the importance of this statement, to say that the question of property in the mutual produce has been hereto fore largely ignored. Ignorance or disregard for a law does not abrogate it; for in some way it will vindicate itself. And although our popular political economy ignores the services of the wife and mother, and treats the home and its comforts as non-wealth, because in its purblind sense unproductive, yielding neither rent, interest nor profit, it is truly woman's home service and economy which enables the ordinary tradesman or man of business, or even the day-laborer, to meet the requirements of his calling and earn the wages or income his efforts yield. And it is to the disregard of this potent fact, that we owe the present dependence of the toiling woman as distinct from that of the toiling man. Yet what it denied to her in despite of equity is yielded unwittingly from necessity, for the labor of the most abject slave, at last reduces the profits of his labor to the cost of his support. While such dependence inflicts great wrong upon the subjected class, it does not, in the end, advance the true interests even of the dominant class. It does however, generate in the subject a sense of injustice or abject dependence, wholly incompatible with the development of social qualities or of individual growth.

Woman is the equal producer and equitably the true partner with man in the world's wealth. Her present relation to industry and exchange can only be appreciated by clear understanding of the matter of value, which is simply "an estimate of the mind," placed upon any service of another relative to some service of one's t own, or of the products of such labor or service.

If this definition of value is retained in the mind it will enable us to escape much vague confusion of thought. Exactly, it is a Ratio, by which two parties agree to exchange services or commodities with each other. Money value, in the terms of which most exchanges are now made is merely the price in current funds of any commodity transferred, and is supposed to equal the money price of so much of another commodity as is desired by the seller. It is never money with which a thing is bought or sold but the ultimate satisfaction which the money is supposed to command at the pleasure of the holder. Such satisfaction is always in the Ratio.

First—Of the relative utility of the thing.

Second—Of the degree and quality of the energy exerted in their respective production at time and place of transfer multiplied by the time through which such energy is exerted.

Now however varied may be the estimates of men as to the usefulness of any product the ratio is capable of exact scientific determination, and need not be left to the idle guesses of indolent ignorance. In respect to the time, that is measured by mechanical instruments of the utmost accuracy. The average amount of work accomplished in a given time, by man or woman, is also quite well understood in every trade and calling. It is therefore matter capable of quite exact determination and not as some suppose "a mysterious uncertainty " as to what is the "labor cost" of the commodities or services exchanged and this as Adam Smith says is "the original price paid for all things " In trade the money price is greatly varied by imperfect valuation. Economically it is supposed to he determined only by what is termed "the law of supply and demand," which has an inevitable tendency, when allowed full sway, to bring all commodities, from whatever cause affected in their money value, back to an equilibrium, which is the labor cost at which they can be reproduced

The legislation of the world has hitherto mainly been employed to thwart and defeat this "natural law of commerce." And hence government monopolies, business privileges tariffs, subsidies, patent rights, etc., and innumerable devices and special statutes to prolong to favorites the "rise" or "flood," which "leads onto fortune," to bar and prevent the "fall" or ebb, which economic law pursues every inflation, or disproportioned estimate of things produced by human industry. The main monopoly, which inverts all labor values in behalf of privilege, is "the private dominion of the land." Potentially, this destroys labor's ownership of its own products, since land is indispensable to the employment of labor, or the production of an y wealth whatever How "labor cost" will fare in a contest of this kind is seen in practice, compelling the toiler to yield up one half of the earnings of his toil, and the woman to toil without accounting to her at all. It is difficult to understand haw any equitable exchange can take place between parties so diversely situated as the landlord and tenant. The slave and serf have no place as persons in "the political economy" to which chattel slavery and feudalism have given birth; and thus woman except as wage-worker or an occasional operator has still no place in its estimations. While it lauds competition and offers demand and supply as a satisfactory explanation of every inequality and injustice caused by laws which prevent their operation, it pivots the whole science upon "profits to capital" produced wholly through organized measures for evading the working of the great economic law, through governmental interferences with commerce and by the legalized monopoly of one of the prime factors in production.

Bastiat, in admiration of the hypothesis that competition tends to reduce price everywhere to labor cost or actual service rendered exultingly exclaims ''Services only are exchanged;" but then to reconcile this theory with the glaring inequalities of industrial life, under human cods, contends that the services rendered by ancestors not only descend unimpaired to descendants, but that they increase in quantity and quality by lapse of time in a duplicate geometrical ratio. Economists do not explain, if generally they do not justify this devouring absorptive power of statute-made increase, which goes on doubling artificial values every decade or two, which no human production can ever equal and which can have no possible equation with useful service.

Now it is to such an entertainment that the labor of the world has constant invitation, by those who control the making of our laws. It is invited to a market where it is compelled to sell itself for that which "costs the buyer nothing." Woman is hardly invited at all, and is not treated as an equal even of him "who has nothing but his labor to sell." In the slave market they often brought more than the price of a man; but in our stock and produce markets no quotations of her services are given. There the wife and mother have no valuation.

To many it seems vastly important that woman who is now anticipating the franchise should study to know the nature of our constitutions, and the methods of conducting government and of law-making. Else how will she know what beneficent institutions we enjoy, or how grateful she should be to live under a system of law where more than one half of labor's production goes to the proprietors, stockholders, landholders and mortgagees!

I would suggest that that she begin at the rudimental problem. Enquire what labor, what her labor produces; where its product goes, and if possible ascertain why she has to labor unrecognized, without partnership in the mutual earnings, and why life-long toil gives her no voice in the control of its product and in determining what is law, to be obeyed by her and her brother alike, the law of reciprocation and of equal justice!

As a consequence of the failure to apply the principles of economy to mutual efforts in the family relation, several gross theoretical errors have been adopted exerting a most pernicious influence in estimating the forces employed in the production of wealth. The planter with ten thousand dollars in lands, as much more in slaves, puts in also his own services as manager. At the end of the year he figures up the result, and credits his twenty thousand dollars with the entire net increase. But this increase has come from the land, and from the labor including his own, and from his skill as a manager, and perhaps from the services also of a careful and judicious wife. It is plain that this increase is not from the accumulated capital at all (but that the land and human effort are the source of the increase; and the only real capital.) The money or previously accumulated stock has at best been only preserved undiminished and would not have increased, but deteriorated, but for faithful care and honest service.

The farmer does the same with himself and such members of his family as work, without being accounted with. And even the day laborer thinks his weeks' wages are due to himself alone. The wife and home-helpers are not taken into account. From the error here indicated, we have that fatal mistake now controlling debt and credit, that money or accumulated wealth, is of itself productive

Several very important inquiries are here suggested The franchise once accorded to woman, will she use it to rectify such legislation as now protects riches and privilege by the sacrifice of toil? Or will she employ the vote to build up the privilege and power of the lordly and scheming plotters, who now run our politics through the party machine and the unscrupulous use of the very means which have been added to their hoards by interested or bought-up legislators! Ignorant of economic law, she is almost certain to follow the example of her earlier enfranchised brother, and be won by appeals to prejudice and ignorance—not to emancipate herself, but to suppress liberty and oppress both women and men. This is not given as a reason why she should not have the ballot, even if she do no more with it than her hoodlum brother who sells it for a few dollars or a good deal of bad whiskey; there is no equity in withholding it from her, while he is empowered to vote, and she must submit to his will. Whether the ballot is sought to prevent the evil her brother's brother does or may do for her, or simply as a power to subject somebody to a collective, despotic rule, we need not enquire. In the nature of things, questions of indubitable right and equity cannot be voted up or down. Majorities do not tell in determining facts or principles, and justice and the Golden Rule can never be safely set aside by a show of hands. Knowledge is the only protective power. The ballot, at best, is but an instrument, and used without knowledge is mainly dangerous to him who wields it. The history of all times show that slavery is impossible where intelligence abounds, and that liberty is impossible with the ignorance and cowardice of any people or class. If it is to some extent true that "no people are better than their laws," it is still more true that statutes can never lift the people above their own estimate of the value of freedom and of equal justice.

The great law of unity most be understood and acted from. The fiat of law-makers cannot reach the true springs of human action. Fear of pain or love of gain is the only motive they can appeal to. What is good, what promotes progress and civilization, is the appreciation by mankind of the truth that reciprocity is the law of the social life, and that the good of one is the good of all. Human laws cannot make this more true. All attempts to establish principles by force over the person, leaving the minds uninformed, can only result in despotic rule, and unreasoning subjection, however general may be the franchise, or ponderous the Majority. All despotism have ever rested or the concurrence of an ignorant and imbruted multitude. Napoleon the Third re-established the empire and a despotic personal government though the plebicite, universal as far at lest as the male population were concerned.

Was there a political party aiming at the prospective withdrawal of powers from our law-makers woman might safely join her cause with theirs. There is no such party and can never be until men and women abate a little their reverence for manufactured law and turn to the study of those invariable laws which govern the movements and growth of society with frock as inexorable as that which determines the revolutions of the heavenly bodies, and the return of the sexes. The laws which lumber the statute books of all nations have no other human use or service than to intimate to us the degree of progress nations and communities have made in apprehending or misapprehending the laws which govern human conduct, and promote human well-being. If however woman wants to "see the folly of it too" we may hope she will learn by experience what man has not, that self-government alone can give security to the people

J. K. Ingalls.

Monday, April 16, 2007

Joshua King Ingalls, Woman's Industrial Subjection, 3

J. K. Ingalls, "Woman's Industrial Subjection.—No. 3.—In Relation to Land Ownership," The Woman's Tribune, April 20, 1889, p. 147.

Woman's Industrial Subjection—No. 3.

IN RELATION TO LAND OWNERSHIP.

Heretofore we have treated of woman as subject to the rule of the opposite sex, and of her relation to her active partner and co-worker, Let us now consider the relation of both to the complemental passive element, the land upon which all industry depends, and without which work and worker of both sexes would disappear. Sir William Petty, the seventeenth century herald of the Science of Political Economy, in a single sentence anticipates, by nearly a hundred years, the hypothesis, both of the French Economists, and of Adam Smith and his school: "Labor is the Father, the Lands the Mother of Wealth." These two agencies are present in the formation and procuration of all descriptions of goods. Without land and the forces and opportunities its occupancy yields, labor is a mere abstraction, without means of becoming embodied. And land is sterile, produces nothing in any economic sense, until labor is practically applied in its search, gathering, transportation and preparation for consumption.

To one who desires the products of toil without sharing the labor of procuring them, even by capture, the subjection of the worker, becomes a primary object. Hence slavery, and its necessary adjunct, dominion of the land required for its operations, arose as complemental parts of the system. Now exclusive ownership of land is dominion rather than property, and when covering land occupied by others, is a kingly prerogative rather than a civil right. Thus, under the Roman republic the equality of ownership, originally established, was a feature of the public constitution. But when, through wars with neighboring states or the barbarians, great numbers of slaves were captured And large territories were conquered, or obtained by treaty, the parties to whom the slaves were awarded or sold, asked an extension to their domicile, or to use the common lands. Renting from the state for such purpose became common. At first the state received considerable income from this source: but favoritism, betrayal of the public trust, assumption of ownership by the farmers of this revenue, to the lands for which they had only been employed by the government to receive the rents, connivance of venal officials, and the growing power of the patrician order, developed in time those "large estates " which ruined the citizens and at last destroyed the republic.

Under our "allodial ownership," with all our immense domain, a single century has wrought as wide a departure from equity as six centuries wrought for Italy, and confronts us now with as weighty problems as menaced the Roman people in the century which began our era. To the unreflecting, who have not made a study of this subject, it may appear just that land should be trafficked in, and these will be surprised to learn that such traffic is a comparatively modern usage. We are able to trace land titles among all peoples, to a common ownership, and from which all existing tenures to land have sprung, in every part of the world.

In the growth of monarchical or hierarchal governments, the title to land came first to be controlled by the leader of the tribe. Afterwards, as regal power developed, by a convenient legal fiction, the title vested in the king. All titles in England to day are supposed to be derived from that source. But it is unnecessary to pursue this line of thought further. Those who seek to do so should consult Maine, Laveleye, Mosier, George and others. Our inquiry is mainly to see how exclusive land ownership affects woman socially and industrially.

Since two agents, and only two, are employed in the production of any wealth and both are indispensable, if one is able to reduce either of these agents to a condition of properly, he virtually controls the other. If a human being is made a slave no objection can be made to the ownership by the same party of the land necessary to the slave's proper employment. And owner ship of the land another requires to occupy and cultivate inevitably gives dominion over that other's labor, as complete, as if he were a slave. To have dominion over the homes and lands of others, is not to make things of commerce of them merely, but to give sovereignty over their persons and live as well. A legal title to the space another already occupies gives power far greater than any defending rights of property in the products of industry, a power to invade and forcibly levy tribute, or effect eviction. Woman's relation to this commercial dealing in a "kingly prerogative," is more terribly tragic than that of all other inversions and oppressions she has ever suffered from civil misrule, chattel slavery perhaps excepted.

The home is especially the citadel of woman's power and influence. With this in the legal ownership of another, her sphere is without an orbit, and he becomes the slave and satellite of another: And when that other is not her husband but a penurious landlord whose "right it is to receive rent," when they have only the "duty to pay rent," any danger to fulfill this one sided contract—"unilateral," as Macleod calls it—involves eviction. It is a matter of vulgar belief that only in countries where the feudal system has obtained do people suffer from landlordism, and oppressive rents. But under our commercial ownership of land, more direful consequences result than from entailed estates and the right of primogeniture. For though the descent in family may be broken sometimes, the land invariably passes to those able to pay the monopoly price, and if not to the oldest son then to the wealthiest builder. The question is only one of purse versus pedigree. All the potential dominion of the one has been appropriated by the other, without the responsibilities, so that levying rent is reduced to a matter of business, and eviction the mere conclusion of contract, Foreclosures by the thousand, yearly, in any of the stAtes of the union, evictions by the hundred from a single large estate in Iowa, we already have, not to mention cases of outright and undisguised injustice, like that done to the settlers of Mussell Slough and other localities where scores of families have been dispossessed of houses made on public lands under the guaranty of the government, disregarded and repudiated at the instance, and for the benefit of soulless corporations and corrupt lobbyists. And this state of things is growing no better, but worse, as the inheritance of the whole people is becoming absorbed by a plutocratic class.

But for the laws which sanction the traffic in the homes of women, and in the complemental factor to the worker in every line of industrial protection, the land, evictions would be acts of invasion and violence, which they really are, however sanctioned by statutes made at the bidding and in the interest of a predatory class; the useful cultivator could not be wrenched from the bosom of his mother earth, nor the woman dethroned and banished from the home she had beautified and made comfortable, at suggestions of greed. It has been sought by well-meaning legislators to secure the exemption of the homestead from ordinary involvements of business; but under the rule of commercial ownership of the land it has proved as futile as it is illogical. While land is a matter of traffic, and recognized as a commodity, exchangeable with the products of labor, it is difficult to frame exemption laws, which will prevent it from following the course of other commodities. The error lies in classifying land "the inheritance of all the living," with things which man, through his labor, has created. The land is no product of human labor, invention or discovery. The occupying man only can have use of it. This use can never legitimately deprive another of place or opportunity.

The operation of the private right, now made legal, of taking the earnings of labor, for the privilege of using the forces and elements of Nature, falls with crushing power on woman. Home is her all. To place that in the category of things which may be bought and sold reduces her condition to one of absolute negation. Once in feudal times the lord of the manor could not dispose of his estate without the consent of his vassals. And so our laws generally have required that a wife should join her husband in conveying away (he home or any real estate. But when we consider how many homes have had mortgages foreclosed, we see how little the wife has been benefitted by such requirement. The wife who has confidence in her husband, is easily misled by him when he is crowded by business embarrassments. But if she fully understood the matter, her economic dependence has left her little choice but to obey the desire of her husband.

What is the effect upon the woman of foreclosure, or of eviction from tented premises? Humiliation, dependence, subordination, more toil, less comforts, departure of hope. It is not intended to dwell upon the deprivations not to say demoralization, which follow the breaking up of the ties of the home and family, but merely to trace the consequences which flow from the unnatural sundering of the home attachments, and the discouragements and greater dependence it begets. Moral purity may survive these unnatural circumstances which involve a living martyrdom. But the gross impurity, often referable to inability to obtain comfortable subsistence, may be escaped by the more respectable shift of "marrying for a home and support," with incessant toil, or alternative of a pampered life of idleness and vanity. Sexual purity, lapse from which has such fearful consequences for woman, so far as it has reference to the laws of health, is as much violated in the marrying for convenience, as in the shameless lives of the social outcast. And that form of vice which springs from suppressed emotions, from lack of healthful surroundings, and genial and refining social intercourse, and results in self-abuse, is directly traceable to the unsocial character of our industries, and the deprivation which young people suffer through lack of proper home training, education and diversion.

And the same may be said of intemperance, from which woman, though the less offender, becomes through her dependent situation the greater sufferer. Intemperance arises largely from lack of opportunity for social culture and enjoyment, and the orderly living, which a home broken up cannot secure as a rule the intemperate belong to the idle or to the overworked, to the over-fed or to the under-fed classes. To the industrial system which rewards idleness and robs the labor it brands with dishonor, most of the intemperance of the world can be remotely or directly traced

It may be asked how any change in our system of land ownership can help women? In the same way a child would be helped by the recovery of a lost inheritance, because with freedom and access to the natural elements, all wealth may be acquired by industry and frugality. Deprived of home and place to apply one's labor, not one in one thousand can ever do more than toil through life, to pile up wealth for those who control the land, and limit production and exchange in league with other privileged classes.

"But woman wants no land," we are told. Even Mr. George, after writing "Progress and Poverty," says he himself does not; does not wish to be confined to a particular location, and does not care to work it. But he wants his proportional share of what it yields to other's labor just the same. Now woman's first want is a home, and this must occupy a certain space upon the land. She needs more than this if she follows any useful calling not confined to her own rooms. Next to this want is one to have all the cultivable land free to the toiler who produces food, And articles desired for her consumption personally or in her particular industry, so that the same competition to which she has to submit, may be made to apply in the production and exchange of the goods she requires.

Under a strictly "occupying ownership," not only the woman but the man of business, the workman and the professional man, would share on equal terms, according to useful service, the produce gained by the plodding cultivator from the teeming earth. Freedom and competition, not forceful taxation, would secure to each and all an equitable proportion and just award.

The importance of home to the family integrity has long been felt, and the common law has been amended by statute, so that married women can hold property in their own names; and thoughtful business men in years of success, have largely taken advantage of this change in the laws to have their homes deeded to their wives; and this will be found, during the continuance of commercial land ownership, the most effective method of exemption. What is needed in the interest of the woman and of the worker, is the absolute exemption of all land from traffic, by the recognition of occupancy as the sufficient sole title to land.

In No. 4, I will consider the anomalous condition of woman, as her principal services are related at present to the division and exchange of the wealth produced by social industry.

—J. K. Ingalls, Glenora, Illinois.

Joshua King Ingalls, Woman's Industrial Subjection, 2

J. K. Ingalls, "Woman's Industrial Subjection.—No. 2.—Its Gradual Development Under Governments of Force," The Woman's Tribune, March 23, 1889, p. 114-5.


Woman's Industrial Subjection—No. 2.

ITS GRADUAL DEVELOPMENT UNDER GOVERNMENTS OF FORCE.

They misread history and misjudge motives, who suppose that our social and civil inequities have been established by design. The law of growth applies to human institutions as well as to physical bodies. Conspiracies to maintain, extend and perpetuate power there may have been and such still exist; but the wrong has ever been developed through mutual ignorance and misapprehension. The beginnings of distinct forms of-oppression have often occurred where the weaker has sought the protection of the stronger, against real or imaginary foes, by contract, made unequal through ignorance rather than design. Such contract resulted necessarily in the increase of authority on one side and increased dependence on the other.

The necessity of co-operation in all production of wealth, furnished the opportunity for constant encroachments of the one and the increasing subjection of the other. The earliest and simplest form of co-operation was between two of the opposite sex. Such co-operation would be mandatory on the part of one and involuntary on the part of the other; or it would be mutually desired and therefore voluntary on the part of each. The more primitive form; I think, was mutual and voluntary, the later mastership of the man being preceded by that of the woman, has resulted, through inevitable divergencies, in ages of ignorance and inexperience. The first divergence from simple mutualism would appear to have been in favor of woman's supremacy, since she seems to have been the earliest toiler and accumulator, and so leader in this field. It is evident that as late as the time of Abraham and Isaac, the woman was not a subordinate as to the control of home. The expulsion of Hagar and her child and the ruse to deprive Esau of his birthright shows that the wife then was ruler of the tent, and of the domestic economics, such as they were. Instances of the brutal domination of the man over the woman occur only among retrograde tribes, or under rigorous despotism, or under the demoralization caused by incomplete co-operation, as in our modern industrialism, where it ends in production and does net embrace division, to the toiler except as it is inevitable toward the slave, serf or wage worker, whose numbers And condition must be maintained or production for the operator will cease. We see here the intimate connection of industry and economy with subjection of any kind, and which seems to have in them its only foothold. Woman's industrial and economic emancipation is then her great need.

Woman's present status seems to have grown through alternations of supremacy, rather than from any constitutional inability to lead or rule. Government in this arbitrary sense is an art most easily learned, and woman has abundantly proved her capacity in that line. Between the man and the woman the struggle for leadership was certain to arise. Only through long experience and culture could they arrive at just estimates of each other's services and claims. In their attempts at mutual understanding they must have followed one of w these lines, either entire subordination of the man to the woman, or of the woman to the man, or of a division of rule, corresponding to the division of labor, which is indispensable to any co-operative work whatever.

That woman was the first ruler in the home and its industries, I think there can Arise no doubt. That man took the lead in outdoor pursuits, as hunting, fishing and war, is equally clear. There was thus a primitive division of leadership as well as of labor, of headship, and of handship. In his own field the man had the advantage of the woman, whose time and energies were at times engrossed in rearing and caring for the young. She was at such times wholly disqualified from following the chase or engaging in war and hence an allotment of sphere was evolved in which subjection by force might have been wholly absent. But when the men of a tribe or family were conquered and slain, as was the barbaric custom, the women became subject to the simple will of the victors, who were able to discover that their labor could be used to advantage. As savage life gave way to the barbaric love of power and ostentation innumerable methods were adopted to turn the service of the captive to account, and by set laws to perpetuate and render stable the relation of master and slave, first established through the arbitrament of brute force. The power of compelling the service of a captured woman, would also suggest the policy of subjecting the women of his household to his arbitrary will. Thus in the early customs h of all historic peoples, the man became a sovereign of his prescribed domain, with power of life and death over all therein, as wife and children as well as captured or purchased slaves. Absolute power thus enthroned led to subjection of other families, tribes and nations, to the empire or Czarism as in Asia or to oligarchies and democracies sustained by the labor of slaves, as in Greece.

Power once tasted is cherished. Having taken root it grows and persistently seeks to protect and perpetuate its dominions. The conflict of the ages has been the struggle of mankind to reclaim and regain what was once given up to the dominion of force, or surrendered in the hope of protection from greater evil. Force may have sometimes effected a reversal of conditions, but has settled nothing; only the master and slave have changed places. It is only when sublimer elements are evolved that its grip is relaxed. In this respect woman under the most despotic masculine rule, has often brought the man to terms, and become herself a relentless despot. Under Feudalism, the idea of a common brotherhood exerted a wide influence in modifying the austere despotisms, and inaugurated a knighthood for the protection of the weak and the oppressed. Its organization was defective, and was confronted at length by that gigantic mercantile tendency which has choked the very life of the chivalrous spirit from our times, The pivotal thought of this commercial impulse is contract. When the simple barbaric "rule of the stronger," gave way to the "fiction of law," slavery was continued on an assumption of "service due," as a result of the original contract between the victor and the victim in the contest where a forfeited life was spared on condition of the future services of the conquered, and his posterity forever. Under our own constitution chattel slavery was upheld for three quarters of a century solely upon this monstrous assumption masquerading as law and abolished then, not by a repudiation of the fiction about "persons owing service," but by the war power dealing with contraband "property," and as a military necessity.

In making laws for the many, the few, even in republics, who aspire to make, interpret and execute the laws—whom Charles O'Connor designates as the most dangerous class in any society—present the law-making power as a close corporation, and have never broadened the base ungrudgingly. About 15 per cent. of the population vote, not to make laws, but to elect one of the contending cabals, to promote a party policy the farming of the country's interest to capitalistic rings, or levying black-mail upon undisturbed violators of equity and justice. The voter thinks he is the political unit. To increase the number of voters would decrease his value as such. He becomes unwilling to share with women the power to make laws for others to obey. He must improve his only opportunity to play a lordly part in ruling somebody.

In seeking a companion, the man of ordinary attainments and circumstance in life, desires the services of a wife to secure the comforts and fellowship of home and often thinks that this can only be done by having a subordinate, "Someone must be the head;" and the thought does not occur to him, that the head work may be divided as well as the handwork. Now it has been clearly shown that all production is cooperative, and the first steps in co-operation arose with the mated pair. The condition of women then largely depends on the equities involved in the division or ultimate ownership of such production. The present inequality of division does not spring from the circumstance of sex. It is the labor of the workers whether men or women and what that labor will effect, that begets the desire to command their service. The commercial brigandage under which labor now toils is not more or less unjust towards women than towards workers of the other sex, except that in the marital union the woman has been ignored as a partner in the division of the results of the partnership business, much the same as the laborer has been ignored as a partner in the otherwise co-operative workshop, factory or farm. He was once cared for as a slave, now in lieu thereof he is paid wages, and their acceptance is assumed as a release of his share. The wife has a home and support from her husband and so is assumed to have renounced her title to her life long earnings in favor of her superior. Her subordination then so far as it is not cheerfully yielded, is the same as that of her working brother, wholly economic. The peculiarity of her subjection lies mainly in her necessity for a home wherein her womanhood can have scope and opportunity for self support and personal independence.

In the slow development of rational and equitable methods of division, woman has been the greatest sufferer, because in addition to sharing the depressed condition of her toiling husband, the same discriminating rule applies between him and herself. In the following number we shall inquire into the fundamental evil in our civil and economic systems upon which this monstrous injustice to woman and to the wealth producer rests, the power of the state to interfere and force eviction from home and opportunity, under a legal fiction of the commercial ownership of the land, and of constructive possession against actual possession.

Let us briefly notice now the attitude of the later school of political economists to ward the industries of home, its toil and compensations, reciprocal or otherwise. Home, its wealth in comforts, luxuries or bare necessaries, is wholly denied a place n the science limited to "profits in trade." The home of the trader, humble or pretentious, is no factor in speculation, so all its services are ignored. Even thus narrowed the science might he tolerated for the ingenuity displayed and serve a useful purpose, but it oversteps its self appointed sphere. It seeks to justify the class laws and discriminations, derived from ages of barbarism and nescience, as elemental, factors in economics, and so to rule out alll remonstrance against the exactions of a capital or governing class, from the working world, of which woman s the major position. How interesting to woman to be told that the home is not wealth in the exact sense; that her principal labors have no relation to political economy; and yet that "demand and supply" operate universally and invariably under whatever social and civil system, and therefore that equity and justice must ever result to labor and to woman in the very sequence of things! The school I refer to does not embrace J. Stewart Mill, J. E. Cairnes or Prof. Jevons, but McLeod, Giffen, Profs. Perry and Sumner. The first named, as the sole hope of the laborer, suggests that he "should keep down his numbers." Doubtless if noticing woman at all he would make a similar suggestion. To increase wealth by reducing the number of its producers, and to enhance the awards of labor by limiting its products, seems in the light of this science to be the sole chance the working man and the working woman have of escaping destitution, the necessary consequence of having produced too large a supply of the comforts and luxuries of life for those who trade in them! Will they sometime discover, that it is not the law of supply and demand, but class law and bought legislation which enable the few to appreciate the wealth which industry creates, by studied evasion of the economic law, and of the competition forced upon the worker?

The ruling motives affecting human conduct are well defined. Individual or social good is the sole aim. Good to self or to . others, immediate or remote, sways every rational attempt in every sphere of activity. Certain distinctions may be justly drawn however between a class of activities which seek good through the exercise of one's own powers over the materials and forces of nature, or in mutual co-operation with others, and a class which aims simply at appropriation to self of the goods others have toiled to produce.

The distinction here stated will be more e fully discussed in a future number. I wish merely to say here that mankind long since outgrew the stage in which this latter aim at controlled human conduct in general. Yet it is assumed to be the universal impulse governing men and women, and the all-controlling force in political economy. That but few accumulate large fortunes, while the many toil in penury proves that the latter are actuated by quite different motives. Otherwise we should have constant war. No industry except that compelled from slaves, and all freedom and equitable commerce would be unknown. But one half of the work of the world, at least, is and ever has been from nobler motives; since what is done to serve one's self, family, friends or the public good, is wholly beyond such conception. Even in trade, as it now exists, there are more fair minded men than sharpers and cheats. To seek one's own good is nominally just. To seek the goods others have toiled to produce without equivalent is robbery. Solely to seek the good of others is emotional unwisdom. By self denial and self abnegation woman has contributed to her own subjection. To seek the good of self in mutual effort and good will with others is rational and human. Divergence from these aims results in strife, subordination and servitude of the weaker, and general misrule and suffering, only to be remedied by return to reciprocal services, equitable division and exchange of products.

In my next I shall treat of man's relation to the land; and particularly to woman in its allotment.

—J. K. Ingalls, Glenora, N. Y.

Joshua King Ingalls, Woman's Industrial Subjection, I

J. K. Ingalls, "Woman's Industrial Subjection.—No. 1.—Its Origin," The Woman's Tribune, February 23, 1889, p. 82.

Woman's Industrial Subjection. No. I.— Its Origin.

Preceding the subject of political inequality, to which woman has been reduced, as well as the question whether equal franchise will remedy the injustice she sustains from the existing industrial and economical arrangements, an inquiry into the nature and origin of her present social status seems necessary.

As we trace industry in its early beginnings, we shall find it greatly if not wholly due to what we now denominate "the weaker sex." But it was once strong enough to do the principal work of the world; man's energies being expended in hunting, fishing, and fighting, neither of which have any positive relation to social progress. Social industry is as old as the human race. Far older than any recorded history. Modern discoveries in caves and in the ancient mounds and temples,—the date of whose erection can only be guessed at, through early tradition—reveal evidences of human labor, through numerous successive periods, the last of which does not connect with our most ancient history. The people who dwelt in caves, of the stone age, the age of pottery, or bronze, and even of iron, had already in succession achieved vast triumphs over nature, through the arts, and the manufacture of articles of use, as well as implements of war: and had attained certain degrees of equity in their social adjustments long before the Bible was written, or any book whatever. For before any writing could be done, or characters, however rude, could he chiseled on marble, innumerable experiments, under the greatest discouragements and well nigh endless failures, had been required to educate the mind, the eye, the hand, to the accomplishment of such work.

The search for and the devouring of food are common to all living things, even to vegetables; but where industry first displays a social feature, is where the insect, bird or mammal exerts itself to provide for and rear its young. With the two latter this is chiefly done by the female. The male is often not even an assistant. With birds the female is often the builder of the nest, the male sometimes bringing material and assisting in feeding the young, and in some cases assisting in the incubation.

In the dawn of industry distinctly human, woman doubtless took the initiative. Nature had allotted to her the bearing of children, and the caring for them. Evidence that to her the home domestic industries and economics, which, though excluded from our "trade economics," form the base of and render possible the higher and more complex, owed their rise, is abundant in the habits, customs and traditions of all primitive races. For in the ceaseless wars between families and tribes, the men were constantly employed in war, and preparation for it. This and the chase absorbed their time, which scarcely allowed them opportunity for the making of weapons. The women cared for the offspring, cooked the wild meat, ordered and kept the tent or cabin, and constructed the family garments from furs. She also lead in such agriculture as was known to the tribe.

Mr. Schoolcraft says in regard to the American Indians: "It is well known that corn planting and corn gathering, at least among the still uncolonized tribes are left to the women. It is not generally known, perhaps, that this labor is not compulsory, and that it is assumed by the women, as a just cquivalent, in their view, for the onerous and continuous labor of the other sex, in providing meat and skins for clothing by the chase, and in defending their villages against their enemies." It seems to have been at first assumed from the very necessity of the case. He says, in another place: "The wife of the hunter has the entire control of the wigwam. To each person who is a member of the lodge family is assigned a fixed seat. In this manner the personal rights are guarded. The female is punctilious as to her own, so that perfect order is maintained." Both Mrs. Jamieson and Mrs. Schoolcraft, herself of Indian descent, testify that considering the relative condition of their husbands, the position of the Indian woman is higher and freer than that of the white woman,"

There is said to be a tribe in Arizona, the Zunis, with whom the woman controls the home and all property. She also has the full authority in the married relation, and can send back to his mother an unsatisfactory husband, thus divorcing him in as summary a manner as did the ancient Hebrew one of his discarded wives.

Whatever may have been the nature of the primitive union of the sexes, they must have wrought together in effecting any salutary results in creating property and rearing offspring. Whether one was a mere slave to the other, or a partially recognized partner, would not obviate this necessity. There must have been some assignment or assumption of spheres, and a certain division of labor: that affecting more directly the welfare of the family and offspring falling to the woman,

The current notion that the origin of marriage was simply the capture of a wife, borne forcibly home, and held in bondage for life, is altogether too simplistic. Customs like this may have obtained in certain eras, among certain tribes, but save in times where utter despotism prevailed, or among retrograde tribes exceptionally barbaric, the man has ever sought his mate by kindly approach and manifest deference. Our aborigines had no despotic leadership and among them outrage or indignity to woman, or sexual excess, was unknown. Yet what one authority says has sometimes doubtless been true: "Of old the modes of getting a wife were the same as of acquiring property—capture, gift, sale." And we have here a key to the process by which woman was subjected industrially: it is the same as that by which male slaves were, through an inversion of the principle of property, which is normally a principle of liberty, not of slavery. All this, however, does not enlighten us as to the previous condition from which woman had been reduced to bondage. Yet it accounts for her position generally, under polygamic marriage. It can hardly account for it under monogamy, except as a relic. But there was a time when woman was not a slave. It seems well established that polyandria ante dates polygamy. In its inception woman seems to have been master of the situation; and that it existed anterior to polygamy, is evident from the fact that it has been superceded by the latter, in those countries where tracts of its ancient prevalence still appear. These traces are found in every part of the globe, and indicate at some time greatly remote a wide if not universal prevalence. The Hebrew custom compelling the man to take his brother's widow is doubtless a relic of it. Polygamy, now in its decadence, still prevails over large areas and among comparatively civilized peoples. This shows it to be the more recent of the two.

Some writers incline to the opinion that the former system of marriage arose from a disparity in the numbers of the sexes caused by the killing of female children, who were burdensome and useless in their savage warfare It can hardly be doubted that previous to the growth of polygamy woman enjoyed a greater degree of independence than under it. Being the principal worker it would be irrational to sacrifice her. It is well known too that barbaric nations, while putting the males of a conquered people to the sword, were careful to spare the women for slaves. Where the more ancient system of marriage still exists, it is true that it is so modified by the system that superceded it (polygamy) that now the woman does not own the husbands as property, but rather that the husband's brothers own her in common; but it was originally different, for the woman was the first maker and owner of the home, and the husband was but an appendage to it. And it by no means follows, as has been supposed, that this form of marriage grew out of a previous state of general promiscuity. From the primitive union, which was entered into for a season and probably for life, a divergence would inevitably take place, through ignorance and inexperience; first to one extreme and then to the other, to polyandria first, since woman was in possession of what corresponds to home and property, then, as the man developed physical strength and love of power, to polygamy; returning at last as with all movements to the central and direct line of progress. And this is what has actually transpired.

The idea that polyandria sprang from the practice of killing female children is not more likely than that polygamy sprang from the practice of killing or making eunuchs of male children. That would in either case he simply putting the effect in place of the cause.

To the orderly development of industry and economy, war has been obstructive and has given hut an indirect aid, such as is derived from mistakes, by improvement through the experience they furnish But the making of home and the rearing of offspring have proved a constant aid and stimulus to these virtues. Labor must have produced wealth, appreciable to the desire of the raider or robber, before he would wage war for the sake of plunder, or to enslave the laborer and indeed before property could have been obtained in any form, whether by capture, gift or purchase. With the conquests of war and the organized governments of force to which it lead, came the plunder of the worker and his ultimate enslavement: and at the same time and as a part of the process, the reduction of woman to a thing and chattel. Woman with the man became liable to "capture, gift or sale," under the rude and barbaric trade which followed in the intervals of horrid war and the struggles for power. It is to such sources and precedents that every civil inequality and disability of woman can he traced. How chivalrous must be the brother and husband, who under the pretense of protecting her, subjects her to "a rule of conduct" only thus derived and justified!

The development of greater physical strength, through the toils of the chase, and the fierce combats with each other, gave man the power of brute force over the woman, who, if not weaker originally, became so through bearing children, indoor work and confinement to care of the young. As war became honorable, and success in it an object of political ambition, the wife, sister and mother sank to the level of the plundered or captured slave, whose involuntary service could be compelled by the lash. Thus woman's subjection has been from the first associated, in fact identical with that of her toiling brother, whose unrequited labor has strengthened the hand of their mutual taskmaster. The most hopeful sign of the tines is found in the fact that the woman's movement and the labor organization begin to appreciate this truth and work in accord.

Having thus briefly sketched the rise of woman's industrial subjection, I will next inquire into the causes which have prolonged this state of subjection, through the barbaric, feudal and commercial eras, in defiance of the spirit of the age.

J. K. Ingalls, Glenora, N. Y.

Joshua King Ingalls, Land Limitation and Taxation

J. K. Ingalls, "Land Limitation and Taxation," Liberty, II, 4 (Nov 25, 1882), pg. 3

Land Limitation and Taxation.

The following article recently appeared in the "Irish World."

Editor Irish World:—People, I see, are holding different ideas regarding the phrase, "the nationalization of the land." Some retain the idea of State property in land and discard the idea of individual property in land. Now, it is very plain to see that, if the individual has no just right to property in land, the State does not justly have that right either, for the right of the State is based upon the right of the individual, as I have before shown in an article in the "Irish World," entitled, "Unjust Taxation."

The State has no inherent right. All its rights, duties powers, and functions are delegated to it by the people; but the people possess these rights by nature. They inhere in the individual.

When we have proved that private property in land is unjust, that fact settles the point, viz., that public property in land is also unjust.

If the State has a just right to sell land, rent land, or buy land, that power was delegated to it by the people, in whom all political power inheres naturally, and denying a power to exist in the individual or in the people that is admitted to exist in the State, is ample proof that the State has usurped a power that is unjust.

"The Land for the People" means the land for those who wish to use it without being the servant to or the master of any other person or persons; to use without paying rent to or exacting rent front ether persons.

This means that by some way we are to limit man’s use of the soil to his needs, and thus prevent a monopoly or more land than is needed for industrial use.

No one yet, to my mind, has solved the whole of this problem, but there are several able exponents in land reform that have done very much in the direction of a solution.

‘Land Limitation" solves one part of the problem, and in the minds of many it solves the whole problem. But it seems to me that this alone is inadequate. I find those who hold to land limitation do not object to private property so much as to monopoly of land, not seeming to perceive the fact that private property in land leads to monopoly.

Limitation cannot justly extend to any species of property. Man must be free to surround himself with the means to advance to a higher condition; "a pursuit of happiness" has especial reference to this. But land limitation is not property limitation. The right to restrict man to the amount of lend necessary for productive use is a power that man can justly delegate to the State, because it is in the very nature of men, for man is bounded in his natural rights by she sphere that bounds others’ rights.

The soil is a natural element, in which man has a natural right to use as his neighbour does; but the right of property in land has been sustained by the State, so that a man’s sphere may reach out and cover the land occupied by a whole people.

This right to invade another’s sphere does not inhere in man, but is often assumed, and even delegated to the State, as at the present time in reference to the use of the land; hence the necessity to discover our natural rights, and those which cannot be carried out or defended by the individual alone must be delegated to the State, and focalized there, where he can draw from a fountain of power commensurate with his necessities for protection.

Men does not surrender a right by conferring a power to the State; he simply helps create a power for the protection of his natural rights by joining, co-operating, with others for a similar purpose.

"Limitation," then, is a part of the solution of the question of "The Land for the People," because it is in the very nature of thing.

Land tax must also take a part in the solution of this great problem of "The Land for the People." No other tax can be made to fail equitably upon the people.

All productive industry is based on the land. No person can surround himself with the means of happiness without occupying the land, and hence if the land alone is taxed, no person engaged in productive industry can escape paying his just contribution to the State.

It may be asked, Who would escape taxation? I answer, The sick, the insane, indolent, and those who lived on charity. Would the State lose much tax by this class that it does not lose now? I venture to say that the idle rich escape more taxation on property hid away, and exempted by unjust laws, and by false swearing, than would take to support all the insane and the beggars of this whole country.

What tax some people escape by hiding, bribing, and false swearing, comes out of other people that do not hide, bribe, nor perjure themselves. Our present tax system is a monstrous system, requiring an army of tax-gatherers and assessors, who could not, if they would, enforce the law. Although the law requires them to stick their nose into everybody’s business, it can’t he equitably enforced. Land as a basis of tax would dispense with two-thirds of this army to assess end collect tax, and could be made to fall equitably, because the land could be found and properly assessed to those who occupied it; end this arrangement would prevent all fraud on the part of the occupants of the land.

J. Wood Porter.

Morris, Illinois.

An article critically commenting on, but mainly approving the foregoing, was sent to the "Irish World" some time ago by one of its ablest contributors, Mr. J. K. Ingalls. Though put in type, it has not yet appeared, and the writer has extended to Liberty the privilege of its first production, of which we gratefully avail ourselves. Can it be that the "Irish World" is determined to admit to its spacious columns no further adverse criticism of the lunacies of George and Davitt? Is the great Light-Spreader afraid of the Light?

Editor Irish World: — Permit me to convey so Mr. J. Wood Porter my sincere thanks for his clear and conclusive statement in regard to the necessity of limiting "man’s use of the soil to his needs, and thus prevent monopoly," and also in respect to the basis of all State or Governmental right depending upon the rights of the individual people.

It seems to me that his positions are unanswerable, and do not propose to make plainer what he has so clearly shown, that "if private property in laud is unjust, public property in land is also unjust" I am sure he will pardon me for pointing out in a friendly way what to me seem mistakes of detail, into which he would probably not have fallen if he had followed throughout the tendency of his original thought, instead of taking for granted the propositions of accepted writers.

I want to say first, however, in regard to a matter of fact that for more than forty years I have been familiar, and, indeed, to an extent identified, with the land limitation movement, but have never seen an advocate of the doctrine who avowed that "it solves the whole problem." They have usually said only that it was a fundamental step necessary to any solution whatever of the monopoly problem, as Mr. Porter also clearly shows.

Matters of taxation, social order, etc., are subsequent, and may be employed to complete the movement as wisdom suggests. Provision to sustain government and the social guarantees and to carry out the principles of limitation follow as a matter of necessity. There is no call to antagonize these things with, "land limitation."

I think the statement that "limitation cannot extend to any species of property" is made without sufficient reflection. The abolition of chattel slavery was effected by a limitation of property in living things, placing all human beings except one’s self beyond that limit. It could never have been abolished by any other process.

We greatly need to disabuse ourselves of all that nonsense about absolute property. There is no such thing. We have no such property even in our bones and tissues. They are constantly changed, and the matter of which they are composed hourly passing beyond our grasp into a "state of Nature" again. Property in our clothes does not give us the right put them on and lay them aside at pleasure without reference to the immunities we owe to others. We cannot ring our bell or blow our horn to the annoyance of our neighbor; we cannot lawfully maltreat our beast of burden, burn our house, or sell decayed meat or vegetables, notwithstanding we have paid out money for them, and they are our property, and we will be protected in the possession of them and in the use of then within certain limits.

There is no respectable civil code in which the limitations on the right of private property are no co-extensive with its guarantees. And there is no reason why property in land should not be limited to actual occupancy and improvement. If, as Mr. Porter so forcibly shows, leases were held instead of title-deeds, without limitation, the abominations of monopoly would go on just the same, for leases can be trafficked in as well as deeds.

There can be no objection to nationalization of the land, with limitation, because that would give the individual access to what is his natural environment, and to all opportunities for self-employment and self-culture.

To my mind, however, Mr. George’s suggestion of the townshipization of the land" is far better, as that would give the control to the local government and bring it nearer to the people. Another step, familization, or rather individualization, would be complete; for, when the land was possessed by everyone, it would be thoroughly nationalized. In saying this, I have no feeling averse to Socialism; but true Socialism must be voluntary—not coerced. Even In the most complete system of society we can conceive the Individual must still have rights and property. He must appropriate food in sustain his life. He must wear clothes which are his, he must have his private and exclusive apartment, and must have the right to be in some place on God’s earth from which he cannot be evicted by landlord or society.

I fully accord with my friend no the proposition to tax production from the land immediately rather than to tax back rents or have any Government rents. I trust he will more fully develop this idea hereafter. While coercive taxation remains, it were better to have all taxation levied as he suggests than to follow the exhaustive, indirect, and subtle methods now employed, which encourage bribery, false swearing, and all forms of corruption, as he points out.

But we must not forget that nothing but productive labor can he taxed. Land cannot. It can be confiscated and the occupant evicted, but that is not taxation. Property or capital cannot be taxed except by meet special and arbitrary assessments, which really are not taxation, but confiscation.

It is true that she author of "Progress and Poverty" discourses learnedly of taxing "lands which are uncultivated" and men who are idlers, but these things are known only in the study of the littérateur. Mr. Davitt even talks of taking the burdens of taxation from the shoulders of labor and placing them on property. Nothing of the kind is possible. The landlord finds no difficulty in shifting the tax front his shoulders to those of his tenant. The tenant even of a store of $100,000 annual rental finds no difficulty in shifting the whole rent, tax and all, to the shoulders of his customers, and they find as little in shifting it to theirs, and so on, until at last it gets down to the laborers, who produce the wealth from the soil.

There nature detects the counterfeit claim, refuses to honor it, and the burden crushes labor to the ground. Taxation, wherever and on whatever laid, reaches here at last, though it may be somewhat reduced by the broad shoulders of labor along the line employed in various callings. On labor, productive labor alone, it all finally falls, and by no possibility can it be made to fail anywhere else. The sooner the workers of the nation and of the world understand this, the sooner they will organize to remedy the gross imposition tinder which they now suffer.

J. K. Ingalls.

New York, October 12, 1882.

Joshua King Ingalls, Industrial Wars and Governmental Interference

J. K. Ingalls, "Industrial Wars and Governmental Interference," The Twentieth Century, **, ** (September 6, 1894), 11-12.

INDUSTRIAL WARS AND GOVERNMENTAL INTERFERENCE.

BY J. K. INGALLS.

Our "labor troubles" have now grown to the dimensions of a deadly industrial war, where the only means of escaping death from starvation, by a part of the industrial forces of society, seem to be to court death in violent contention with the trend of our laws, our business methods and their abuses.

The right of the government, or of the people, whom it assumes to represent, to interfere in the interests of peace and good order, is generally acknowledged. But the how! and in whose interest ! is a matter open to rational consideration.

In abstract law, not such law as is purchased by one party, or extorted by threats from the other—but as it exists in principles of equity and the idea of equal freedom, under the mutual reign of liberty and order, can only be found a logical solution. Waiving, for the time, men’s mutual inheritance in the earth, and right to create property for himself from the raw material of the earth, its stores of unproduced wealth and latent forces, the practice of interfering in the struggle between operators and operatives, in the interests of the former and against the latter, is still wholly inconsistent with every well defined principle of law ; even of the "sacred right of property," which now dominates all personal rights and all maximes of distinctive justice. The present relation of "Capital and Labor" is but vaguely understood by either party. It is constantly treated as one of master and servant, as equals under contract, and in every shade of meaning between that of equal freedom and of bond slavedom. It is really a mixed relation between contract and status; held by fiction of law as one of "freedom of contract," while it retains potentially all the essential features of serfdom. Industrially and economically, the relation is substantially the same as that which existed between the chattel and his owner, and the serf and his lord, i. e. the wage-earner has no more an acknowledged right of property in the increase of wealth produced by his labor, than had the slave or serf. They were guaranteed support and protection and knew nothing of the terrible fear of being "out of a job," which freedom of contract means to a wage-worker. The serf was accorded a defined position, and the lord could not dispose of his estate without the consent of his thralls.

These facts show that the wage-worker is under contract only by the merest legal semblance, which gives them possession at no time of the increase due to their labor, or the least right whatever to create property, and without this no property right can have logical existence.

That the operation of any wealth increasing enterprise is co-operative needs only stating. Every court of justice so decides it, and its logic in division of the product of the conjoint labor, can only be frustrated by the fiction that the worker has contracted away his share of the increase by accepting wages. But, being dispossessed of his common right to land, and to opportunity to use the common materials and forces, he can make no equitable contract and cannot be lawfully thus concluded, any more than a minor is concluded as to rights of property by inheritance, through an act of infancy. In the present laws of partnership, or of joint ownership, to one of which all co-operative enterprises ire necessarily referred, involving mutual contributions of money and service, we have the key to the just solution of the question of division. Let us take in illustration the business of mining. The mineral as it exists in the earth is common wealth, and by the genius of our fundamental law, is incapable of becoming private property, except through the labor of extracting it. By some hocus pocus of political management, however, the entire mining area has mainly passed into the hands of syndicates and foreign and domestic "lords of the demesne."

But assuming that the money in the mine property is legitimately invested, the stock to be only moderately watered, and the bonds, not constructive, hut actual money expended in plant and preliminary work; what then is the true relation between the operators and miners? In most business operations, involving production, I think a thousand dollars capital to each emplové is a fair proportion and certainly would be if the values of purely monopoly privilege, were not counted. Now we have the best economic authority for including labor, in the category of capital, even were not labor and land acknowledged as the sole factors in all production.

What then is the amount of capital invested in a miner capable to do effective work? To rear and educate and bring to majority must have cost $1,000. Take now a capital investment of one million and a working force of 1,000 men. Paying these men the usual wages, there will be left at the end of the year an increase of say $500 to each man working, which would be divided "share and share alike’ between the owners of the money capital in plant and the labor capital in brain, bone and muscle. The only pretense which prevents this distribution, is the plea that the worker in accepting wages, has tacitly contracted away his share of the increase, has made a sale of his interest. Even this subterfuge fails logically however, whenever the operators reduce the rate of compensation without the full concurrence of the co-operative workers, and their just claim to joint ownership obtains again. It is altogether too late, to urge that this is a mere matter of exchange; so much money, so much labor-; and that the operator may lay off and take on whom he pleases. It never was, as economists teach, a matter of exchange, but one of co-operative endeavor. That employers have submitted often to arbitration precludes the plea. No one would submit to arbitration the question whether he should buy a commodity he did not want, or sell one at a price unsatisfactory to himself.

Justice Cooley of the Supreme Court of Michigan doubtless gives the true law of the case: "So long as labor (present) and capital (past labor) are equally essential to any particular business, it is as much that of those who bring to it the labor as of those who furnish the money." The right therefore of the proprietor to discharge the men, because he cannot longer afford to pay the stipulated wages, is equal only to the right of the men to discharge the owner, because they can no longer afford to pay him his profits. They have the same right to take on new proprietors without his consent, as he has to take on new workers without their consent. When joint owners disagree, the equity court will order the business divided or sold out and the money divided. If disorder or outrage occur, as a matter of public policy it will restore order. But doing that will not put one party in power or possession to the exclusion of the other. Yet this latter is what our governments, state and national, are doing. Under pretense of keeping the peace, which usually the employers have broken, or provoked the breaking, our public functionaries interfere to dispossess those in rightful possession and put into possession the offending parties, as at Homestead. This interference usually is invited and directed by the wrong-doers, and involves every outrage to the very right of property it is invoked to protect, besides serving as an excuse to raise the cost of the product to the consumer , and so a direct public wrong. As the true principle of property rights and their normal limitations become more fully understood, strikes and lockouts will cease, and dissolution of any co-operative business will not be determined by force of arms, the amount of money, or of the numerical strength of the parties, but by rules of equity, which rules would he somewhat after this form: Capital its thousand dollars in money or plant. Labor its thousand dollars in skill and trained muscular and mental force. The $500 increase at the end of the year would be divided equally between the capitalist and worker, adding the wages to the share of the worker, if he had wrought and the furnisher of money had not. And such wages would be estimated so as to share in the division, if withheld to the end of the year.

The risks of loss of the capital invested are largely on the side of the laborer, since his capital rapidly diminishes with age, especially in the unhealthy employments which tend to shorten life, not to mention dangers from accidents of various and numerous kinds. It is possible that this representation may be as unpalatable to the average worker, as to the employer or millionaire. He dislikes taking responsibilities and keeping accounts. He can work best under a boss, and shirks care. By years of subjection, perhaps through ages of inheritance, he has submitted to direction till self-determination is wanting. He looks upon cooperation as a scheme to beat him out of some right or some thing he fears to lose. His hope in "organized labor" is that it will subject the employer to unequal terms, or may be ameliorate, not abolish the wage system, which he finds at times very uncomfortable, but which he has not the courage or mental force to examine logically. Until this is done, however, he will struggle against its evils only to find himself always put in the wrong in every issue with organized capital, which through sheerest sophistries and scarcely concealed corruption secures the support of the governing power. Only wisdom can avail to establish right.

Sunday, April 15, 2007

Josiah Warren, Brief Outline of Equitable Commerce

Josiah Warren, "A Brief Outline of Equitable Commerce," The Boston Investigator, XXI, 50 (April 14, 1852), 3.

Mr. Editor: —Believing that the suggestions contained in the following article will be of service to those persons who interest themselves in the subject of Social Reform, and whose desire is to find a method of securing to the laborer the full amount of his product, I submit it to you if you think it worthy of an insertion in your paper.

P. I. B.

Boston, April 24 1852

From the Peaceful Revolutionist.

A BRIEF OUTLINE OF

Equitable Commerce.

BY JOSIAH WARREN, (ITS DISCOVER)

The first corner stone of Equitable Commerce is precisely that which "the builders have hitherto rejected:” it is Individuality, —exactly the opposite of Combination, United Interests, Partnerships, &c. It is the disconnection, the disunion, the disentanglement of all interests and persons. Individuality is recognised as the great principle of order, progress, and harmony. The study of Individuality prepares us to admit, and habitually to respect the Sovereignty of every Individual, over his or her person, time, and property; which I understand to be the natural, the Equitable Liberty of Mankind, and which constitutes the second corner stone of Equitable Commerce. The Individualising of all interests makes this Liberty practicable; but it is impracticable in Combinations, United Interests, Partnerships, &c.

The best thinkers on Social Reformation have perceived that the antagonism of interests must be neutralised, and that they must be made to Co-operate together, before any great good could be effected—they took it for granted that antagonism grew out of the Individuality of interests and that therefore individual must be annihilated and the interests be "United." But experience has proved that Individuality cannot be annihilated, but the attempts have only produced confusion and disappointment—Unity of interests did make them co-operate—when they moved at all, they moved, certainly, in the same direction; but, like the wheels of Juggernaut, they have always crushed Persons in proportion to their progress.

We must find another solution to the Co-operation of interests—one which will not annihilate Liberty—that will not sacrifice persons to property. This solution is found in simple Equity. It is found in making COST the limit of price. If I am to have my supplies at what they may Cost, I am interested in co-operating to make them cast as little as possible; and on this ground, which is but simple Equity, is co-operation ensured; while (the Sovereignty of each individual being strictly preserved) the action of each is kept within the sphere of his own Individuality, and no collision of persons can take place; and persons and personal Liberty are preserved inviolate, which property considerations become secondary and subordinate.

In "Equitable Commerce, Cost is entirely separated, disentangled from value. The value or worth of a dose of medicine which saves a life, if equal to the value of the life saved. On this ground, ten thousand dollars would not, in some cases, pay for the medicine—but this is so false, so iniquitous, that civilized Cannibalism itself has not been able to carry out its own principles quite so fare as this; and yet, false and iniquitous as it is, almost all pecuniary commerce of the world has been, and still is, conducted on this basis.

Cost is understood to be essentially the degree or pain, or discomfort, or sacrifice we incur in what we do or submit to. Any thing, therefore, which Costs an equal amount of discomfort or sacrifice as the labor in a bushel of corn or wheat, is considered an equivalent for the bushel of corn or wheat. Cost for cost, in equal quantities, is the basis for exchange, whether it is in prescribing for the sick, or mending clothes; at the wash tub or behind the counter; whether it is in raising food or in cooking food; in buying and selling land, or buying and selling matches; whether in making laws or making shirts, the prices of all pursuits are set and limited by the Cost of the labor connected with the operation. Of course the hardest, the mist disagreeable labor, is the highest paid.

The value or worth of a thing being made the basis of its price, is the root of all speculations, all the fluctuations in business, the scrambling for gain, the insecurity of person and property, the continuous round of bankruptcies, and all the ruin, confusion, and suffering arising from these causes.

Cost being made the limit of price, Value becomes common property. Land, (in its natural state,) and all other natural wealth, like water in a river, has no price; and thus does simple Equity meet the common property idea half way; and the tendency of action on the Cost basis is to render labor a pleasure rather than a pain; at which point (pain being the limit of price) property would have no price, and the common property design would be fully realised, without the sacrifice of persons.

Preserving the Sovereignty of every individual at all times, all disturbing controversies on all subjects are immediately at an end. Profit making or the rivalries of trade being destroyed would neutralise the antagonism of Nations—the quarrels between rulers for the privileges of governing would cease when the business of Society should become Individualised—taken out of their hands. Then, if men deal Equitably with each other, there will be nothing left for rulers to do—they must cease to be, and their quarrels would cease to disturb the world; and all interests being made to Co-operate, the Universal Brotherhood of mankind would result of course.

At the root of all this lies only simple Equity, which in itself seems capable of regulating, and harmonising all the intercourse of mankind, from the most important transactions of Nations to the minutest courtesies of private life.

The principles themselves teach us not to make any attempt to carry them out by combined, or politic action; but, to respect the supreme right of every one to act according to the measure of his understanding; leaving him Free to make any application of them according to his own Individual views, feelings and wants, provided all is done within the sphere of his own Individuality at his own Individual Cost.

The practical applications of these principle to Education, work out a problem of unspeakable magnificence and beauty; and, like the other features of Equitable Commerce, nothing short of the Practical exhibition can enable the public fully to understand or appreciate it.

The subject has been twenty-one years under study and practical experiment in detached parts; and a more public stand is now taken for putting them together at Utopia, on the Ohio River, 40 miles above Cincinnati; [also at Modern Time, Long Island, (N. Y.) in the vicinity of Thompson Station, 41 miles from the City of New York.]

Peter I. Blacker, Equitable Villages

Peter I. Blacker, "Equitable Villages," Boston Investigator, XXI, 38 (January 21, 1852), 4.

From the Commonwealth.

Equitable Villages.

Messrs. Editors:—Knowing your disposition to give every person who manifests an earnestness to better the condition of the world at large, fair play and a hearing in your columns, have ventured to call the attention to the friends of social reform to the movement now in progress, of establishing Equitable Villages on the System proposed by Mr. Josiah Warren of Indiana, and which has been clearly set forth in Nos. I and 2 of the work entitled Science of Society, by Stephen Pearl Andrews. A tract of land has been securred, containing 700 acres, on Long Island, N. Y., in the immediate vicinity of the Thompson Station, 41 miles front New York city when, a few families have commenced the work of establishing in the relations of life equity and justice.

The following are the Problems to be solved in these Villages, a laid down by Mr. Warren: —

1st. The proper, legitimate, and just reward of labor.

2d. Security of person and property.

3d. The greatest practicable amount of freedom to each individual.

4th. Economy in the production and uses of wealth.

5th. To open the way to each individual for the possession of land and all other natural wealth.

6th. To make the interests of all co-operate with and assist, instead of clashing with and counteracting each other.

7th. To withdraw the elements of discord and repulsion and to establish a prevailing spirit of peace, order and social sympathy.

And according to him, also the following Principles are the means of Solution:—

I. Individuality.

II. The sovereignty of each individual.

III. Cost the limit of price.

IV. A circulating medium founded on the cost of labor.

V. Adaptation of the supply to the demand.

This system is of the most conservative character in preserving personal individuality and rights of property, and cannot be met by the ultra conservatives with the arguments which they bring against Communism, Fourier's system, and joint stock associations for social improvement. In this system there are no common funds or guarantees which it is contended by the conservatives will attract the idle and vicious, but each individual will live at his or her own cost. All trades and professions will be taught on the cost principle, opening all employments to men and women on equal terms. The object of this communication is to draw attention to the books already published, and to recommend the investigation and discussion of the subject. Probably not many will believe me, but I venture to say, that for those who desire justice, a way has been found to obtain it.

P. I. B.


Thursday, April 12, 2007

J. W., "Improvement in the Machinery of Law"

J. W., "Improvement in the Machinery of Law," The Free Enquirer, 2, 38 (July 17, 1830), 300. [Josiah Warren?]

COMMUNICATIONS.

For the Free Enquirer.

IMPROVEMENT IN THE MACHINERY OF LAW.

The immense expense with which the making and administering of law has hitherto burthened individuals and nations, suggests the idea of a substitute for law makers and law expounders.

At first thought it may appear to some, that the proposal to carry on the business of law by machinery, is too novel, perhaps too absurd, for consideration; but let it be remembered that nothing is too absurd to find proselytes.

Let it be considered, that in electing our legislators, we go mechanically to work; we elect them according to old established customs, and at a certain time of the year which is determined by the almanack and the clock. We next go through a certain routine of praises and adulation of our candidates, and a certain amount of abuse of the other parties; this occupies all the time between the nomination and the election, and this time may easily be measured by clock work. The routine of words in praise of our party and in abuse of the others are generally the same, or vary so little, that the advantage of variety when compared with that of performing this expensive, monotonous and dirty business by machinery, loses all its importance. Therefore,

Let a number of words and phrases such as "scoundrel" "traitor to his country" "despicable time-server," "heartless demagogue," "Judas," "Infidel," "miserable tool of party" &c. be placed upon the periphery of a wheel, to be turned by the wind or any other power, so that the words would make all due display. Upon another wheel might be placed "hero," "patriot," "defender of his country," "transcendent talents," "the hero and the statesman," "friend to infant manufactures" &c. All these could be as easily and as justly applied to candidates for office by machinery as they now are by the advocates of parties; and when we consider that one machine can be so constructed as to furnish adulation without limit for our candidate, as well as abuse for our opponent, and that a machine so constructed will apply to all parties alike from year to year (only changing the names of the candidates,) the inanimate machine, in my view, claims the decidcd preference on the score of economy; especially when we take into the account that it would save the addling of so much (or se little) brains, the annual consumption of so much good clean writing paper and the setting up and distributing of such vast quantities of types.

We might go through an analysis of the whole business, and show the incalculable advantages of substituting inanimate machine in each department, but this would be tedious for me and the printer, a bare hint at each must suffice to set the reader fairly on the road to economy, and to show how much has been lost for want of such an improvement.

Think, then, that when the candidate arrives at the legislative Hall, the same routine of ceremony, bombast, and sophistry is repeated which has been acted over and over, time out of mind; the same personal abuse of opponents; the same "rising to explain," "rising to correct the gentleman opposite;" and, in fact, the same general routine of words uttered apparently without regard to anything but quantity and sound, both of which we know by the printing press and the hand-organ, can be produced for at most one twentieth part what they now cost. And as to their effects on the interests of the people, if they do no good they world do no harm, and this we cannot say, in favor of the more orthodox common practice.

But last not least, comes the decisions by law, the constructions and applications of these hopeful productions of eight dollars per day.

A citizen has a horse stolen, catches the thief and seeks redress; where is he to find it? Common sense answers, that the thief should remunerate the citizen to the same amount that be has injured him, in loss of time or property; but law says that law shall decide it. According to which, the thief, the citizen, jurors, judges, lawyers, constables, loungers, ragamuffins, &c. assemble, say to the amount of one hundred, spend perhaps a whole day in discovering that the lawyers on different sides construing these laws in their own way, no one law can be brought to bear so as to decide the case; and that the only way is to search for some precedent among the old relies of monarchical courts, before they can proceed in their republican decision. Referring therefore, to some old musty records of decisions, the very absurdity of which is forgotten in their age, they find authority from my Lord C. or my Lord, Q. and proceed to decide that the thief shall be shut up in unproductive idleness for three, five or seven years; the exact number depending on what the judges ate at the last meal.

Now look at the results. The injured citizen is not remunerated: the hundred days time of the judge, jurors, lawyers, loungers and ragamuffins is entirely lost, viz: 100 days.

Loss of the citizen’s and constable's time in catching thief, say - - - - - - - - - 3 do .

Time lest by thief being shut up in idleness, say - - - - - - - - - - - - - - - - - 1825 do .

1828 days

lost by this method; whereas by the proposed machine, we might save a great part, if net the whole, and stand quite as fait a chance of doing justice; thus:

Let an index point to the crime "horse stealing." Then place a number of precedents up o the periphery of the wheel, set it going, and when it stops, decide the case by the precedent which stops opposite the index. By this means we could save et least the hundred days time of judges, lawyers, ragamuffins, &c. and we might have one chance of saving the whole thousand eight hundred and twenty five days by putting on the wheel in the place of one of the precedents the suggestion of common sense viz: that "the thief shah remunerate the citizen and the constables for their loss of time and expense in detecting him." If this decision should happen to stop opposite the index, we should save say about 1825 days time in this one case which would be sufficient to raise horses enough to supply all the horse thieves in the county with horses, gratis. Only think of it! for the same expense that we can prosecute one thief!

These views are thrown out to induce reflection. I am not over-tenacious for the fame of an originator: if these suggestions lead to the economy of the public time and money, so that the benevolent may have a little to spare for the erection of houses of punishment for the poor, and that the patriot may spend five dollars at a dinner in honor of a political economist, the very prospect of public improvement and consistency will more than compensate for declining the monopolizing privileges of a patent.

J. W.

Josiah Warren, "Reduction in the Cost of Printing Apparatus"

Josiah Warren, "Reduction in the Cost of Printing Apparatus," The Free Enquirer, 2, 20 (March 13, 1830), 157.


COMMUNICATIONS.

PRINTING IN PRIVATE FAMILIES.

(I have received the following from my friend, Mr. Warren, for insertion in the Free Enquirer. The sheet from which it is copied, and which affords a specimen of the results obtained, is very tolerably printed, and seems go confirm the anticipation of the writer.)

REDUCTION IN THE COST OF PRINTING APPARATUS.

It is well known, by those who have considered the subject, that printing is a power that governs the destinies of mankind: and therefore, those who can control the Printing Press can control their fellow creatures.

While men continue the practice of interfering with the persons and property of each other, it is to be expected that each in his own defense, will make use of all the means within his control, to increase his own power, and to diminish that of others.

At this time, 1830, the means of printing are so expensive, that the great mass of the people are almost totally deprived of their use—while the wealthy few (by their capital or influence,) wield this mighty engine, to increase their own power, and to weaken that of others: and while the ignorance of mankind shall permit them to disregard the happiness of each other, and to limit their mutual encroachment only by their power; it appears that the equality of power, will be the only guarantee for the enjoyment of Equal Rights.

The fundamental importance of these considerations, induces the subscriber to make known, in the most effectual manner, the results of a series of experiments, instituted with the hope of bringing the printing press equality within the reach of all.

Preparations for casting types have been made with the expense of about twenty days labor, with the use of white-smiths’ tools, and about five dollars in money. In this department, labor and money expenses have been diminished, in many particulars; the most important of which is, the substituting matrices of lead—stamped with types—instead of matrices of copper, stamped with steel punches; whereby, the difficult and expensive business of cutting said punches is avoided: and the casting of types, which is now monopolized by monied capital, can be effected by almost any person of common intelligence, without apprenticeship, and without dependence on capital.

A printing press has been constructed of a stone platform, and a roller of sufficient weight to give the impression, supported at the ends by bearers which keep it at a proper height above the types, to admit the paper and clothing between. The necessary cost of this press, is about five days simple labor: while it requires an experienced workman, to make the common press, and it costs from two, to three hundred dollars.

Labor and expense have been diminished in other particulars, which cannot easily be described here: it may suffice to say, that the materials employed in printing this communication, can be manufactured for about twenty five dollars—twice the size, for about thirty, and three times this size, for thirty five, and in a similar proportion, as the size increases: while the common printing establishment costs from about four hundred, to two thousand dollars.

The existence of an absurd custom (giving the power of monopoly by patents) renders it necessary to state, that any person is at liberty to make use of these simple (yet important) improvements; and any additional information will be freely given.

Preparations are now making to supply those who prefer to purchase these materials, rather than make them. They will be manufactured and sold upon the principle of labor for labor, of which, notice will be given through the medium of "The Free Enquirer" a paper devoted to the great interests of mankind—conducted in New York by Frances Wright, and it. D. Owen.

It may be useful to inform those who are unacquainted with the fact, that the art of using types, may ho acquired by females or children, in a few hours.

N. B. All communications (for obvious reasons) must be post paid.

This sheet* was printed with the apparatus above alluded to. Josiah Warren.

Cincinnati, Jan. l0, 1830.

* The sheet from which we copy. R. D. O.

Friday, April 6, 2007

J. K. Ingalls, A Practical Movment for the Transition

Joshua King Ingalls, "A Practical Movement for Transition," Spirit of the Age, II, 13 (March 30, 1850), p. 202-4.

For the Spirit of the Age.

A PRACTICAL MOVEMENT FOR TRANSITION.

A meeting was called in New York, by the writer, on the 26th of February, to arrange preliminaries for a practical effort to change existing conditions. But a small number of those who have communicated their desire to unite, were present, the rest having signified their entire satisfaction in the principles already set forth. Those who were present, but did not propose to join personally, declined taking any formal action, although we had the benefit of their advice, and the expression (in some instances in quite a substantial form,) of their sympathies. The result has been the adoption of the accompanying Constitution, presented with a good deal of diffidence, and rather to invite criticism with a view to its improvement than as a perfected instrument. But this seemed the only way to proceed, as the persons to be practically associated with the movement are scattered over some ten states, and can never be brought together until they meet upon their common inheritance. An unassuming name has been adopted A more imposing title can be adopted when it is earned in regard to location, Western Virginia seems to present the most favorable inducements. Health, a sufficiently fertile soil, good water-power, proximity to immense, universal wealth, and steam navigation, a ready market, mild climate, &c., are secured here. Considering how important health must be to an infant Colony, this location has been thought preferable to one farther west or south, where the increased fertility of the soil is compensated by great distance from market, long winters, or liability to sickness. Several tracts, on the waters of the llenhawas, may be purchased very cheap: and if answering at all the descriptions given, will be very suitable for our enterprise. It is not proposed to purchase, however, without personal inspection. And to enable me to do this, it is necessary that I be furnished the means. About one-half the computed expense of the tour was secured in New York. A few dollars from each individual who has communicated with the writer will furnish enough to meet that expense and some others, which must be met by somebody ere we can proceed. I would request each individual so communicating to state for what sum they can be depended upon towards the purchase of the lands, between this and the coming Autumn. It is desirable that I should be enabled to go as soon as May or June. In this way, and in this way alone, can it be told who are to be depended upon, and who are not; since we are so widely separated.

With regard to qualifications of associates, it is hoped that each one will consider himself a specially-appointed committee for self-examination. Let the question be put and seriously pondered—" Am I prepared for co-operation and self-sacrifice—to be governed by a deep regard for the good of all, and not by personal interest or caprice?" Every individual is better qualified to answer this question for himself than another is for him. Let the answer in every case be frankly given, and the future action made to correspond.

There has been one difficulty of some moment in the details of our plan: the manner in which our real estate is to be held. The joint-stock principle has already been proved defective by trial. Individual property in land is open to a still greater objection, as all experience has proved, by the monopoly in the hands of wealth of man's natural inheritance. The plan proposed in the following form seems to be the only just one, securing to all an equal right of access to the soil. With regard to its validity, legal counsel will be obtained. The measure of productiveness, from the cultivation of the soil, has been made the measure by which all other labor done for the Association shall be remunerated. This at first, perhaps, may not appear favorable to persons with trades and professions, but it seems right to us; and when it is remembered that agriculture is to be the basis of our movement, and that all, of whatever calling, must look to that ultimately for compensation, and will have to take more or less active interest in it; all objections, we think, will vanish. Every individual can be a cultivator of the soil who chooses; and if he prefers some other employment, it should be in consequence of a natural attraction for it, and not for love of gain.

The expression of interest from friends, and from persons entirely unknown to the writer, except by a spontaneous correspondence, is highly encouraging. An opportunity is now given which may test, in some respect, the foundation on which my hopes are built. Every token of encouragement will be duly acknowledged.

J. K. I.

Southington, Conn., March 6.

We, whose names are hereunto annexed, in order to establish a better system of society, ensure to labor its full award, promote the recognition of man's rights, and the principles of reciprocal and distributive justice, and to secure the blessings of independence to ourselves and posterity, do associate and severally agree and pledge ourselves to conform to the provisions of the following:

CONSTITUTION.

ARTICLE 1. This Association shall be known as the MUTUAL TOWNSHIP (state and county hereafter to be inserted).

ART. 2. The object of the organization shall be the elevation of labor to a condition of independence, by the redemption, reception and improvement of lands, and the of establishment of the various branches of industry upon a basis which shall give to labor its entire products a system of practical education, and a fraternal cooperation with all movements calculated to elevate the social and if civil conditions of the industrious classes.

ART. 3. Any individual may become a member of this aft Association by signing the Constitution and contributing the SUM of FIVE DOLLARS. But to become a Resident in Member it shall be necessary to pay in the sum of TWENTY DOLLARS, towards the redemption of land, for every member of a family brought in by such member. But at the option of the Association single females and minors may be admitted without such payment.

ART. 4. All lands and property owned by the township, shall be held by a Trustee or Trustees, for the resident members as tenants in common. But individual members, as r with the general consent, may appropriate a portion of the and land not exceeding ten acres for each member of the family, and at his or her option buildings may be erected thereon and the land cultivated, for personal benefit, without rent; provided that no such premises shall be loaned be loaned or rented by such person for an income, nor be cultivated then by others for wages differing from an equitable share of the products.

ART. 5. The amount of capital which any individual (whether a resident member or not) shall invest to be controlled by the voice of the Township, shall be guaranteed or be to him or her without diminution of value, to be repaid in each stipulated installments, not to exceed the proportion of one-tenth of the whole in any one year. But no premium or such interest, or dividend to capital, shall ever, in any shape or for any pretext, be allowed; and no guarantee to capital shall be binding for a longer period than twenty years.

ART. 6. Every child belonging to the Township shall be entitled to equal opportunities of education; and if destitute, shall be supported and clothed at the public expense, without being subject to any other labor than what is required of all. And every individual who has been a resident member for one year shall be entitled to support in case of sickness and destitution. Attendance and care in sickness shall be provided for all, by a reciprocal exchange of services, without charge. But individuals cultivating the land, or engaging in any other business on individual interest, shall only be entitled to these guarantees by an equitable contribution to the funds set apart full for such object. And persons entering the Township when sickly or superannuated shall only be entitled to them by a special agreement with the association.

ART. 7. To secure these guarantees and an ultimate equalization of the capital employed by the organization, and likewise to provide for incidental expenses, authorized by the majority of resident members, a proportion of the yearly products, not exceeding one quarter of the whole, the shall be set apart from year to year to meet, as nearly as possible, the expense of these several guarantees.

ART. 8. That individuals may be secure in the event of a closing up of the business of the Association, a strict the and regular account shall be kept of all funds paid in, and the of all labor performed under the general direction, for purposes of improvement, creation of machinery, &c. An account shall be also kept of all labor, productive and remunerative, within each year. And annually, or oftener if convenient, the distribution of the annual products shall be made in a ratio determined by this latter kind of labor, his after the yearly provision is made for guarantees. The individuals performing the first kind of labor shall be paid in the same proportion, out of the division set apart for guarantees, or let their dues remain to their credit as capital to be subsequently equalized, as provided for in Article Fifth. No office or employment shall have attached to it a higher compensation than another.

ART. 9. There shall be kept a storehouse, supplied with the necessaries of life, and each resident member shall be entitled to trade at an advance, on the cost of purchase, as nearly as possible covering the expense of transportation and delivery. And to obviate the necessity for credits, and to prevent over-trading by any, the authorized agent shall award to all labor performed under the general direction weekly or monthly certificates of the amount. These shall d be received at the store, and an amount advanced upon them safely within their probable value. At the periodical settlement, the amount advanced on such certificates shall be deducted, but no charge shall be made for interest or exchange.

ART. 10. In case of disputes arising between members, or between a member and the agents of the Association, each party shall chose a person, and these two a third. These three shall decide the matter of difference; but if such arbitration is appealed from, then it shall be determined in a meeting of the members, whose decision shall be final. For grave misdemeanor members may be suspended or excluded the benefits and privileges of the Association; and any person refusing to abide the decision of the majority shall be regarded as resigning their membership. But no such action of the association shall invalidate any claim for labor or capital, which any individual may equitably possess, nor require a precipitate evacuation of premises to the inconvenience or pecuniary injury of the person.

ART. 11. After ten families shall have moved upon any tract held by the Association, and regularly associated themselves together, it shall be competent for them to elect their own Trustees, establish their offices and groups, manage their own affairs, and enact bye-laws for their own government; also to determine who shall thereafter be admitted into their organization. But in the reception of new members, preference shall be given to such as have contributed to its funds, and those who shall be recommended by organizations which sympathize with our views and objects, and cooperate in their realization. Nor shall such persons be debarred the privilege, at least, of coming upon the lands as individuals (except there are moral objections) while the domain shall exceed the proportion of forty acres to each male resident. Such organization shall be made to represent, as nearly as possible, the town, district, or other corporation in the state where located.

ART. 12. Until such actual settlement has been made and such organization formed, J. K. Ingalls shall be Trustee of this Association, and authorized to receive moneys, purchase lands, for the objects and within the limits specified, and make such arrangements as are necessary to carry the designs of this instrument into practical operation. All investments and contributions shall be receipted by him, with the express understanding and condition that he shall surrender to the first Trustees or Agents duly appointed by the resident members, all property, deeds and titles held by him in trust.

ART 13. All persons born in the Township, or who may have come in with a parent or parents, and continuing therein, shall, on attaining the age of twenty-one years, have equal right and inheritance with the rest, and all rights, privileges, guarantees and obligations, expressed or implied, shall be understood to apply equally to persons of both sexes.

ART. 14. Amendments may be made to this Constitution by a vote of two-thirds of the resident members, present at any regular meeting of the Association, such amendment having been duly notified at a previous meeting, and provided that no such amendment shall propose to give a premium or vote to capital, or infringe on the rights and guarantees secured herein.

J. K. Ingalls, Method of Transition

Joshua King Ingalls, "Method of Transition for the Consideration of the True Friends of Human Rights and Human Progress," Spirit of the Age, I, 25 (December 22, 1849), 385-387.

METHOD OF TRANSITION

FOR THE CONSIDERATION OF THE TRUE FRIENDS OF HUMAN RIGHTS AND HUMAN PROGRESS

The ground is now generally conceded by those who seek a change in our social order, that the monopoly of the soil and currency, resulting in rent and usance, are the main, if not the only obstacles of an external nature to a scientific and harmonious reorganization of society. Attempts to realize association, subject to these exactions, have resulted in failure. To succeed with them would only serve to prolong and intensify the reign of Mammon. But the question still arises, What must be done? Shall we wait till legislation or revolution have removed these obstacles? Legislation moves slow in curtailing the prerogatives of wealth, and prefers the other course. Revolution may be long delayed, or come like the tornado, sweeping away much good as well as evil. Besides, revolution may be prevented and legislation hastened, by our own example in commencing the work ourselves practically. And there is no way to do this, but to begin at the beginning. To do this there is needed but a little self-sacrifice on the part of a score or two of individuals. And when I think how much is suffered and expended for nominal philanthropic objects, I cannot believe that the individuals will be wanting.

The land, sufficient to commence with, can be had gratuitously. Then all that is wanted is a few families who are willing to migrate, and, in company, subject themselves to hardships which thousands of families do every year, alone. As there will be no capital to build a mansion at first, the working of the plan will be early developed, in the alacrity with which they will co-operate in the construction of log cabins. By beginning at the commencement but little capital will be needed. And what was not possessed by the individuals could be obtained without interest. Some two or three hundred dollars to each family would be enough. Not that we would refuse the advantages of capital if capital could be satisfied with a return of value for value, a simple conservation of its worth. But it cannot be ever admitted as tyrant and extortioner, for this is the thing which makes existing society intolerable, and which we seek to remedy.

By proper exertions and economy the products of our industry will enable us to employ labor-saving machinery in a short time, provide for the thorough education of all our children, and, when outward and internal arrangements are completed, rear ourselves a unitary and commodious building. Association will then be allowed to develop itself under the most favorable circumstance for its purity and simplicity. For in this organization labor will be free, and soon will be made in respect to the riches or poverty of any one. "Every man will be rewarded according to his work." A mutual guaranty will be provided for the attendance of the sick, the support of the aged and the infirm, and the support and education of the young. By co-operating with organized commerce, we should be able almost entirely to separate ourselves from the system of imposture and extortion, which now goes under the name of business. Embracing mechanics and manufactures in our numbers, we could commence operations in different branches of industry, as wisdom suggested and the successful elaboration of capital allowed. As capital would be permitted only a conservation, it would become invested in the most useful business, and of course in the most safe, whereas if per centage were allowed, it would be invested as now, where it could extort the most, without reference to the justice or utility of the operation.

Thus will a demonstration be given to the world, that labor is adequate to its own employment, and that none need longer submit to the tyranny and exactions of the swindler and speculator in the products of others toil. The example would be speedily followed by others who would break away from the slavery of wages, and assert their independence of capital. Men of wealth who wish well to mankind, would bestow land for similar objects, and invest capital with a simple security for its due return. And thus a foundation would be laid for a quiet and peaceful transition from a state of industrial feudalism to one of fraternal and equitable co-operation. The power of wealth to oppress would gradually diminish, and the foes of Reform left without weapons either to oppose it or longer oppress man.

Bu the organization would be enabled to prosecute the change by active co-operation with the movements out of the body. It might hold the donation of land as a debt to humanity, and so by extending its own domain, or freeing another of corresponding worth, facilitate the emancipation of as many more, transmitting thus the obligation, till the laws of the land made the earth as free as the air or sunshine. Through the medium of Protective Unions, Land Reform, and Mechanics' Organizations, there might be established in almost every place a fund for freeing the earth from monopoly, and enabling persons elected by such organization to "go out and possess the land." As in their improved condition, they would soon be enabled to return the money, the land would increase, and this enable increasing numbers to avail themselves of its assistance, This would react favorably on the condition of such as remained. The competition for wages and tenements would decrease, while the demand for labor would not be lessened. Thus better wages and lower rents would be the immediate benefit.

If in a manufacturing village, there are a dozen workmen in one branch, while there is only a permanent demand for ten of them, the two superfluous hands must underbid in order to get employment at all. Then they must overbid in order to secure a dwelling. But suppose the twelve would contribute to a fund to aid the settlement of such upon the land as might be mutually agreed upon, to join the practical Association, or settle in townships on the individual principle, subject to Land Reform restrictions, then, in the course of a year or so, they might aid the two to migrate, who in a few years more would be able to return the loan to be added to the accumulating fund, and thus the process go on, until labor could be organized under the very walls of monopoly. The working-classes, seeing the practical operation of emancipation, its equal justice and entire success, would no longer ask what measures were best for them, or doubt as to whom were to be trusted. But abandoning their blind servility to party and sect, would leave the base impostures under which they now suffer without a foundation to rest upon.

The association of capital for the purposes of industry and humanity once commence on just and mutual principles, and demonstrated as practical, there would follow a movement unparalleled in the history of Man. Again Crusades and a Holy War would be preached, and the glory and chivalry of the nations rush to the fields of industry, where service to humanity would determine the degree of honor and authority conferred on each. The bitterest foes of progress and most selfish worldlings would then beg the guaranty to preserve from decay and diminution of value the very wealth they now glory in as a means to extort profit, rent and usury from the plunder of the toiling.

But, to return to the organization, it would be enable by commencing without capital to keep free fro arbitary conditions and influences. The voice of Labor, of Man only would be heeded. Thus some difficulties in the science might be determined by practical tests, to which, at least, indeed, all science must be brought. The members would not be compelled to associate any farther or faster than they discovered an internal attraction, and external fitness. An Association growing up thus free and gradual, would undoubtedly present a true model, and the only question is as to its success. This is the great point, and to it let us direct our attention.

Success depends mainly on two things: on the practicability of the thing to be done, and the fitness and capacity of the agent employed. Is the plan capable of being realized? Let us consider all the difficulties that are likely to arise: To go out, construct suitable dwelling, and provide ourselves with food and clothing. Is this so difficult a matter as to preclude a rational consideration? Do not thousands and tens of thousands migrate to the West, to California, &c., under circumstance far more adverse? Do not many individual go alone with their families, and almost destitute of means, settle in the wilderness, pay for their land, and in a few years become comparatively wealthy? Would not a number be able to succeed as well with perseverance? Much of the loneliness and suffering connected with the isolation certainly would be obviated. Production could be greatly facilitated by combined operations, and many of the comforts and enjoyments of society could be realized from the first. Our school, reading-room, and some other arrangements could be mad unitary at once, and the rest as fast as we became prepared. Interest and rent being unknown, who would question the ability of any man of ordinary industry and prudence to meet his obligations? The inducing cause of all failure and bankruptcy avoided, what should prevent success? But it may be replied, that people cannot be found to unite on such a basis; that unless advantage is given to present wealth, or what may be accumulated in the association hereafter, neither the rich nor poor will be induced to join. From this remark, however, must be excepted those individuals who are informed with regard to the rights of man and property, and who are willing to be governed by equal and just principles. The very thing, then, that will retard our initiatory movement, will prove its permanent salvation. As none will come into it who are seeking selfish ends, no danger will be encountered from the scheming or disruptive, from the ambitious and refractory. As the general good—in harmony with strict justice to all—will be the moving principle, confusion of aims and tendencies need not be feared. As self-sacrifice and persevering toil will be exacted of all, none disposed to shrink from useful industry or to share the avails of labor they will not share, will be attracted or remain, to create jealousies or discontent. And when it is remembered how much self-devotion is now practiced to accomplish objects of questionable philanthropy, to promulgate superficial systems and build up narrow an exclusive institutions, it can hardly be questioned, that in due time a sufficient number with means will be obtained, to give the first impulse to a movement which will regenerate the world, turn aside the dark clouds of impending revolution, and speed the realization of truly democratic social institutions, n the place of that system of partisan corruption and plunder which now revels in our political organizations.

The beauty of this movement consists in the fact, that not number or wealth are necessay to its success. Only true hears and persevering hands are requisite. In the Shaker communities the thing has already been demonstrated. Had they left out a strange religious infatuation, they would ere now have the whole aspect of business and society. It is not necessary to wait till political parties take up our measures, or capitalists subscribe "two hundred thousand dollars to our stock." If Association is not able to move without these, the working-man has little interest in it. With political favor, with capital in hand, persons can get along well enough without Association. If it be not able to do something for man without these and in spite of them, let us follow it no longer as the thought of the age; let us turn to something better, that will enable the industrious poor to take care of themselves, as well as teach the wealthy how to live to the best advantage.

The peculiar form of organization cannot now be given in detail. Much must be left to the combined wisdom of the body after it is organized, and which will undoubtedly be developed with the progress of life and elaboration of means. The individual who shall be agreed on the great principles of Man's freedom, equality, and brotherhood, who acknowledge the indubitable right of labor to its whole product of property, to a comprehensive guaranty of conservation, and the general truths promulgated by the social school, have only to come together, fully understand each other, and the thing is done. First agriculture, then mechanics and manufactures, and then trade, finance, and commerce must feel the force of a combined mutualism, which will only pay the expense of replenishing the soil and keeping good the improvement, the wear and tear of machinery, the actual cost of transportation and delivery, and of keeping the account of loan and deposite. In some such way the movement must be made, if the blessings of a social reorganization are to be realized in our day. If left alone the world will ultimately arrange itself after the divine plan, but then what immeasurable suffering might be saved to the race, by demonstrating practically what we know to be the right principles, in the place of leaving the world to learn by such horrible experience as poor Ireland and other nations are passing through at the present time.

Whoever are inclined to aid or join a movement of the description above, are invited to correspond with the writer. A meeting will be called in New-York some time during the winter and preliminaries agreed upon, and perhaps the location determined. Any information respecting location, or suggestions with regard to the movement will be cheerfully received, and such explanation as are desired will be readily communicated.

J. K. Ingalls

Southington, Conn.

J. K. Ingalls, Motives to Duty

Joshua King Ingalls, "Motives to Duty," Spirit of the Age, II, 3 (January 19, 1850), 42-43.

For the Spirit of the Age.

MOTIVES TO DUTY.

BY J. K. INGALLS.

Modern philosophy has attempted to exhibit a balanced account between benevolence and cupidity, and to show how the promotion of the public good will result to individual advantage. And this is true enough in a general sense, but does not admit of that specific application which could alone make it effective as a motive. However logical it may be to refer all action to self-love, the individual soul can never realize its truth; especially if swayed by the spirit of the Master, who calmly contemplated the sacrifice of all, even of earthly existence, so that he might serve Man and perform his duty to God. The past is radiant with heroic examples, which a material philosophy has no power to explain. Doubtless there are many grades of self-love, exhibited in agreement with wisdom as well as folly; but it is the greatest absurdity to suppose that the truly benevolent mind, the conscientious spirit is guided by a cool calculation as to the results of any course, and before moving is first assured that the reaction will be personally beneficial. Might is right, whether the world will approve or condemn it: whether it will elevate you to a throne or a cross for being governed by its dictates. Kindness is kindness, whether the person you relieve will return your favors with friendship or studied treachery. The consideration of results do not constitute springs of action. Not until our noble nature has prompted to action, by its intuitive perceptions of what will accord with love and conscience, does worldly prudence come in with its estimate of consequences. To allow these to take a place among motives is to descend to their level in all our conduct, and reduce the whole question of morals to a mere system of expedients.

It is true that the internal results of action are always correspondent to the quantity and quality of the actuating motives; but it is not true that the individual can determine with certainty what will be the external result to him from the discharge of a certain duty. Philosophy has confounded the internal with the external consequences of action, whereas they only correspond to each other in the generals—not in particulars. He who saves his outward life by expedients, loses his true life; and he only knows spiritual life who would brave the loss of physical existence to maintain the law of life in the mind.

That selfishness which is directed entirely to the pursuit of individual good, by more open and adroit methods, seems on the point of culmination:—heaven speed its decline! It pervades all the secular and business departments of life, and has attained a conspicuous position in our religion and even in our systems of social and moral reform. Men must be honest—must not violate the current business maxims, if they hope to succeed in their schemes for realizing fortunes out of the toil of others. They must be religious to secure personal gain. The sensual and illegitimate temporal pleasures are placed in one scale, and heaven with its future pleasures in the other. Then with hell for a make-weight it is shown that the latter preponderates on the logical beam. It is even attempted to prove that men will be benefitted pecuniarily by a conscientious observance of the Sabbath and the varied formalities of the Sects. Men are called upon to be temperate because it is more profitable than intemperance. The most sacred rights and duties of mankind are measured by a mercenary scale. Slavery should be abolished because free labor is cheaper, and would increase the wealth of the employer more rapidly. Go where you may this selfism meets you. You must advance or retrograde—advocate war or peace, as they will make good a particular business and give opportunity to speculation.

This irreligious and ungodly parley with Mammon has wrought out results not few but questionable. A total recklessness of the general good; the corruptions of trade; the adulteration of almost every article of commerce; an irresponsible monopoly of all the bounties of heaven, and all the products of labor; the multiplication of the learned, scheming and useful classes, that swarm the land, like the locusts of Egypt, " devouring every green thing ;" the desecration of morals and religion, to justify existing wrongs; a system of politics, where no questions of right, but only of expediency are entertained; a system of law and public justice, which counts the chances of personal advancement; and a religious profession for securing individual emolument, are some of the beauties of this temporizing philosophy, this counting-house morality. So false is it to all principle, that under its rule, not the culprit, but the victim is punished; not the coward, but the hero falls; not the lover, but the violator of justice is honored, while upon the head devoted to truth, to man, falls all the vengeance of the World God. Not lovers of self, but of man, have been the true teachers, leaders, heroes and martyrs—yet the world has ever honored the others. Nations will stand by and see each other reduced to despotism, calculating the chances of obtaining their own freedom by negotiation. They are willing to purchase immunities at the expense of a neighbor's thralldom. And individuals who are boisterous for their own freedom, will treacherously abandon, or help enslave others.

Too much importance should not be attached to the influence of principles, of morals and philosophy. It is probably true that the times exert as great an influence over the philosophy as the philosophy over the times. They rest upon each other. Both at present are most cowardly and selfish, and their influence upon each other is most deleterious. Nothing great or good will be accomplished in or for this age, until there arise self-sacrificing spirits; those who will not make as a first inquiry concerning any measure whether it is likely to bring them honor, ease or increased premiums, but simply whether it is just and fitting to be done, though they might not be able to get a living out of it. The men whose highest principle consists of worldly prudence, are entirely unfitted to the coming era. The destinies of our future shall be shaped, as the destinies of all times have been, by men whose rule of policy and estimate of forces shall not be based on a skilfully balanced account book. They will rather upturn the whole calculations of Mammon, and demonstrate once more to the world, what has so long remained a problem in Christendom, that Love of God and of Man can make one true, although, in the place of filling his purse, it should require the sacrifice of every earthly hope and comfort. And this lesson has to be taught the world, and learned by it, ere it can make any advance except towards perdition. Parker Pillsbury's Deacon, who thought to make a good speculation by damming up " the river of water of life" to drive cotton machinery in the New Jerusalem, had a better conception of heaven than those politicians and religionists have of a truly Christian and democratic Socialism who imagine that the present prerogative of wealth, monopoly, individual aggrandizement and sectarian animosity can work anything but ruin to society and the race. We need to have done, once and for ever, with this material philosophy. It may have accomplished good, but its day is over; and if we would not go with it we must lay it aside. Many things must be done from a sense of right, independent of personal interest. The rising generation must be educated, and you must be taxed to do it, whether with or without a benefit to yourself. The teacher must abandon awhile his own pursuits, and, without direct intellectual benefit, labor to bring up the youthful mind to a comprehension of truths and principles old and familiar to him. The Poet and Prophet must give forth thoughts, diffuse hopes, and shed abroad a light that will never be reflected upon them. They have freely received, they must freely give. The Philosopher will make discoveries and inventions of incalculable benefit to the world, and be denied even the honor that belongs to him. Not by a motive of quid pro quo were Franklin and Newton incited to unfold the laws of electricity and the mighty powers of steam. The truth is that life and action are attractive to many, as well as the spoils of office to the politician, the beef and plum-pudding to the glutton, or even the cent per cent to the miser.

The aims and estimations of the world need elevating. To do any act of kindness, to visit the sick, to relieve distress, to proffer friendly advice, is above all sordid considerations; and he who attempts to account for his interest in such things on the ground that some time he may be in a condition to need such kind offices himself does injustice to the nobleness of his own nature, through a strange deference to a corrupt but current sentiment. The sun claims no return, but gives forth its light and heat, all for the blessedness of shining. The earth yields its stores of wealth only for the blessedness of giving. And is Man, the image of God, less godlike than these external forms. They have a poor understanding of the human mind who attempt to influence it to good or duty by appeals to its selfishness. This is all too strong now, and needs discouragement. Man is not merely an empty receptacle; his soul, for he has a soul, is permeated with the divine qualities of action—providence and dispensation. The Law of Love is the great Law of his being.

J. K. Ingalls, The Co-operative Brotherhood

Joshua King Ingalls, "The Co-operative Brotherhood," Spirit of the Age, II, 4 (January 26, 1850), 56-7.

THE CO-OPERATIVE BROTHERHOOD.

THE above title is appropriated, until a better is determined on, to signify a movement in accordance with the principles set forth in my late article, Method of Transition. Since the appearance of that article, I have received communications from a number of individuals, from as many as six different States, signifying their approval of the plan, and willingness to cooperate. All, or nearly all, have signified their ability and readiness to join and contribute their proportion, and a little more. For the benefit of those whom I have not written to personally, I will now say, that there is a Tract of 3 or 4,000 acres in Texas, about forty miles from Austin, the Capital of the State. It is very healthy, but somewhat wild. There is immense water power, and considerable wood; the little is more suitable to grazing purposes than agriculture. The climate there is so mild that neither food nor shelter would be required for sheep or cattle, other than what is spontaneous. This Tract will be given.

There is another Tract on a branch of the little Kenhawa, in western Virginia, containing 8,000 acres, or more, where there is water-power, timber that can he rafted down to the Ohio, and other facilities. Some of it is already cultivated. It is in the hands of friends to the movement, who are understood to be willing to put it into the organization at a dollar an acre, to be paid as fast as the Association are able, without interest, they holding, as guarantee, such land as is not paid for and improved. Another Tract in Indiana will be given, but about the particulars, I cannot now speak, but shall be fully prepared at the coming meeting. Another in Wisconsin, of 2,000 acres, will be partly given, and the rest put in at the Government price.

Thus far the proposition has been met with a response quite unanticipated, and what was but faintly suggested to my mind a few months ago as possible, seems now to promise a speedy realization. But it is not best to act precipitately, in so stupendous a movement as this will become, even from the smallest beginnings, if it is carried out in the spirit in which it has been conceived. Location, means, and position, are of secondary consequence, compared with the character of the elements, and their harmonious action with each other. As we shall proceed on principles which all who join will acknowledge to be just, if there is at first a perfect understanding between us, no essential discord can possibly arise. To promote this understanding, a meeting, of al] who can make it convenient to attend, is called in New York, Tuesday, February 26th. Notice of the place and hour of meeting will be given in the Tribune of that morning.

As but a part, however, will be able to attend that meeting, the business will be confined chiefly to an arrangement of the general plan, matters of detail being left, as far as possible, for the actual Association to dispose of, as the collective wisdom and practical experience shall suggest. The question of location will properly come up for action, and perhaps an agent be appointed to visit some of the localities. Any persons having suggestions or propositions to make, will please address the writer before the time specified.

When the plan is fully matured, it will be published, so that all can have an opportunity to see how well it accords with their views. A year, or at least till next Fall will probably be needed to perfect the arrangements.

A word to those who correspond. If they propose to join, let them state their ages, occupations, families, and means. If the location is in the more northern States, it will be at least a year after emigrating before much can be realized; and with the economies which the Organization will furnish, it will be necessary that each head of a family have enough to provide the necessaries of life, during the first season, for as many as it is proposed to bring in. If any are not able to do this, they must make arrangements with such as are, that the action of the body be not embarrassed. There are also some friends of the movement who do not propose to join at present, but who will furnish means to some worthy persons who do. If any propositions are made of land, let them be distinctly stated. It must be understood that the Organization will pay no interest, nor give any security which shall cover land that is paid for, or any improvements. Of course, no speculator, and no person who has not an interest in the movement, and in human progress generally, will have any proposition to make.

It is probably due to the public to make another statement. It is known that the Religious Views of the writer are radically Liberal. It is also true that most, if not all, who have proposed joining, sympathize, more or less, with the spiritual philosophy which he receives. It is not proposed to have any test, nor is it desirable to have any persons join who do not feel and exercise the true spirit of toleration. Contention and wrangling on matters of mere theoretical speculation would e anything but favorable to general harmony and cooperation.

Southington, Conn. J. K. INGALLS.

Monday, April 2, 2007

Samuel Leavitt, "A Hotel and Cottage Association"

Samuel Leavitt, "A Hotel and Cottage Association," The American Socialist, Jan 31, 1878; 3, 5;

A HOTEL AND COTTAGE ASSOCIATION.

New York. Jan. 22. 1878.

W. A. HINDS—Dear Sir: In answer to your questions I reply: A large number of persons were ready to join the Potomac Colony from many States. In one Ohio village alone thirty meet weekly to prepare for the undertaking. But when we in New York found that the friends at Washington were determined that the affair should be only a matter of business, we did not dare to summon our correspondents. As most of those interested had become so through us, the announcement in my paper that we had disagreed with the Washington people naturally brought the undertaking to naught. Messrs. Daniels and Durant made no effort to keep that movement up, and we formed the “Peacemaker Society,” which bides its time, but will attempt nothing hastily.

We were tempted, contrary to our better judgment, by the offer of Mr. Daniel’s place, to essay a big, sudden movement. I trust that we will not be induced again to venture on an attempt at integral association that is other than a slow, sure growth from a perfectly harmonious nucleus of persons who, while aiming practically, and secondarily, at material prosperity, make moral and spiritual growth their first consideration. Keeping this idea steadily in view, we are cautiously preparing to establish a gathering-place of progressive people near this city, which, while remaining a permanent and pleasant home for persons who do not wish to venture into integral life, will enable those who desire to form that intimate acquaintance with other Socialists which should precede the establishment of a unitary home.—to see each other eye to eye for a sufficient length of time.

The spot chosen for our “Hotel aid Cottage Association” is a tract of twenty acres called Falls Glen, situated, not as some suppose on the low lands near Plain- field, N. J., but in a sort of “happy valley,” watered by two mill-streams, hill-sheltered and abounding in beautiful scenery, both level and rugged, in that spur of the Orange mountains which presents its bold front close by the village of Scotch Plains or Fanwood, on the New Jersey Central Railroad, twenty miles from New York. This is the nearest approach of the mountains to the metropolis in that direction; and this Washington valley is famous as a place where New York and Brooklyn people who are drifting into consumption can speedily recuperate.

The land, two mill-dams (sixty horse-power when united), old mill, two dwellings, etc., are owned by that veteran associationist, Tappan Townsend, who first fixed my mind on Socialism twenty-five years ago, by his earnest advocacy of it in Spiritualistic meetings. I will not burden your readers, who are well-informed on associative methods, with minute particulars of our programme. These are given in my Eclectic and Peacemaker, copies of which will be sent to inquirers. The following items will suffice; We contemplate going only one step beyond those eminent conservatives who bought a strip of laud at Long Branch and divided it into cottage lots, except a central plot upon which they built a unitary house, where they have kitchens laundries, parlors, billiard and smoking rooms, etc., for the use of the lot-holders. The only striking feature we will add will be suites of rooms in the central buildings for those who prefer such to cottages. One-third of the plot will be reserved for Cooperative uses, including a union store and stables. The rest will be in cottage lots, the owners of which will be free to use and sell them at will, subject to no more restrictions than obtain in any “village park” such as “Rutherford.” As soon as we have contributors enough to buy the place out and out including a large share retained by Mr. Townsend, we will form a Cooperative Society and bring the place and plan to the notice of the general public, by giving the facts to the papers. Meanwhile we want a few more subscribers to the original purchase. The place is very cheap. It would be useless for us to disclaim any speculative object in this connection. Those at least who know J. K. Ingalls will be assured that while he is a principal figure in the movement speculation will be absent. Visitors to the city will find Messrs. Wood and Holbrook of the Hygienic Hotel well informed about this movement. And by the way, and finally, a “Sanitarium” is among the proposed features.

Yours etc., SAMUEL LEAVITT.

Joshua King Ingalls, "The Wage Question"

Joshua King Ingalls, "The Wage Question," The American Socialist, Sep 20, 1877; 2, 38; 298.

THE WAGE QUESTION.

New York, Sept. 10, 1877.

Editor American Socialist:—I am tempted by the leading article of your paper for Aug. 30th to say a word upon a subject of deep interest. Hall truths are a most prolific source of error. This is the trouble with our political economists, when they attempt to treat of the labor question. An important factor is invariably omitted, namely, the relation of the worker to the thing produced.

I find no fault with the Shakers or others who employ hireling labor, put out money to usury, or profit by any other method of advantage-taking. As a means of protection to themselves against the destructive competition of the business world, or as a means to hasten the adoption of Communism, it is perhaps excusable; but as a principle, it has no shadow of defense; and if “Labor Reform agitators” regard it as a violation of the principles professed by Communists, they compliment the principles, though they may not do entire justice to the practices.

Whether it is an “injury or a benefit to the laborer to be hired and paid liberal wages,” is very wide of the real question. If a benefit is the immediate result, it would to that extent be an encouragement to remain in that false and immoral relation, and put off, rather than promote, a salutary change. Plainly, it is a question of principle, about which there need be no more obfuscation, by special pleading, than as to whether any other form of wrong-taking was right.

Communists certainly can not contend that the control of wealth may be properly taken from the producer. So far as I am informed, every successful Community has guarded it with scrupulous care: on the ground unquestionably, that it belongs to the Community producing it. That they generously share with poorer Communities (of their order) is true, and even to some extent with the world’s poor. But as to the fact of en active and vigilant control, there can be no question. Have they then settled the labor question, or only ignored it? Would an able-bodied member be justly entitled to share in the results of the combined labor, who persisted in idleness? Are not all the comforts, enjoyments and refinements of life the result of faithful work and earnest endeavor? If so, ho has no claim in or out of Community, who will not when capable reciprocate the service he requires. Doing unto others as we would have others do to us is the ground-work of the Christian principle. “He that will not work, neither shall he eat,” is good Scripture.

Since all wealth is derived from work, ho who would seek wealth or the enjoyment of it without work is consciously or unconsciously plotting to rob the worker of what he has produced. Our present system of trade being but a modification of the brigandage and piracy of earlier times, still sanctions practices of the vilest rapacity. It is therefore difficult for the individual, and even for a small Community, to follow principle in dealing with the world. On this ground and no other can 3. even arouse myself in acquiring profit from hireling labor, whether directly or by indirect methods, as of rents, usance or other devices. And now I can not see any different principle, whether these things are done by an individual or a Community. I acknowledge and deplore these false conditions, end will do all in my power to promote a public sentiment which will make Christian honesty possible.

The statement in regard to the Oneida Community and its employees is exceedingly interesting, but is far from conclusive. In the partnership with which I am familiar it happens that the three partners (Communists in business matters) with their families number nearly the same as the men and boys they employ in their factory. Yet if the families of the employees were also counted they would number at least three times as many. It further appears that for three or four years peat the amounts divided between these partners as profits has in each year been nearly the same as the amount paid in wages.

Now businesses are not all alike profitable, and the proportion of employers to employees varies widely in different branches and instances. But I am satisfied from a long examination of the subject, and from such statistics as are available, that from a general average of all successful industrial operations a very similar result would be shown. In the case of the O. C., it is not stated whether the one-half shared by the Community represents net profits after compensation to such work as has been done by members of the Community has been made. If so, the statement might mislead: since the employees have the whole cost of their own support and of those dependent on them, to be deducted from their share.

That the practice of a Community is excusable in this respect as that of an individual, or of an ordinary partnership would be, is not questioned. But it would be difficult, I think, to show that it involves a different principle, or is more just or liberal. During the last four years of depression, the firm to which I have alluded has constantly paid wages far in advance of what labor could have obtained if the rule of competing rates had been strictly applied, and the same could be said of thousands of employers all over the country. But all this does not prove the wage system any the less cruel or unjust, only that most men in or out of Community are too humane to take full advantage of it.

I wish to say a word with regard to the quotation from Mr. Nordhoff. I have never supposed there was any “necessary and natural antagonism between labor and capital;” hut when asked to infer thence that capital can not be used to distress the industrious poor, the “ignorance,” if any, is betrayed on the other side. We are compelled to conclude that he is ignorant that capital has been employed to furnish manacles for slaves, and ships to transport them to bondage in a strange land; that it is employed to-day in corrupting legislators, forming credit mobiliers, in plundering the impoverished workers of their right to land and home, and in every system of stock-gambling and corporate monopoly which greed can devise. In order that capital may be serviceable “to the whole mass of those who have no capital,” it is not only necessary that it should be employed, but honestly employed. When used to promote “wicked, wasteful war,” or to “corner” faith-fail industry, monopolize the land (industry’s only resource), or organize raids upon the earnings of labor, It is made a fearful instrument of wrong. “Hiding in en old stocking or in the ground,” can do labor little harm, theoretically. To be of service, it must be used in no such way as to exploit from work a moiety of its productions. Such use is not honest, but dishonest in the last degree. That the adoption of honesty in our useful industries, end a reciprocal system of exchange, would unfold a grand and universal cooperative movement, seems so clear to me, that if permitted I may sometime try and make it clear to your readers.

J. K. Ingalls.

Reply to Mr. Ingalls [on wages]

Editor, "Reply To Mr. Ingalls," The American Socialist, Sep 20, 1877; 2, 38; 300.

REPLY TO MR. INGALLS.

WE publish this week a letter from Mr. J. K. Ingalls, in which he criticizes the attitude of the Communities on the Labor Question, a set forth in our issue of August 30th. He entirely ignores the first part of our argument, in which it was shown that within the Communities themselves, which comprise an average slice of the general population, there is no distinction of classes into rich and poor, but all share equally in the benefits of wealth. We argued that if this fact could be made universal the whole question would be setttled; but as the Communities can not compel the rest of the world to communize as they do, the next best thing for theta to do, pending that consummation, is to hire people who are benefited by a chance to earn wages. Mr. Ingalls takes the position that on principle there is “no shadow of defense” for the employment of hireling labor by the Communities, although he says that “as a means of protection to themselves against the destructive competition of the business world, or as a means to hasten the adoption of Communism, it is, perhaps, excusable.” He afterward speaks of the relation of the hireling to his employer as a “false and immoral relation.” His idea evidently is that in a perfect state of society the hiring of one man by another will be regarded as immoral, and in this we quite agree with him. We do not believe that in Heaven one part of the people hire the other part to work for them, any more than they do within the Communities. But the society of this world is unhappily, far from having attained that perfection. Here the results of labor are exchanged by means of a system of buying and selling, of which the hiring of labor is only a part. So long as the present system holds there can be no distinction between buying labor and buying any thing else. When a person buys a hat or a pair of shoes he buys the material of which they are composed plus the labor of making them. The firm who manufacture the shoes buy the leather and the labor separately at different prices, and sell them together in the finished shoe at one price. But it is no worse, in a moral point of view, to buy labor and material separately than to buy them together, as every one must do who buys any thing whatever.

Evidently the whole system of buying and selling must be done away before the hiring of labor can be avoided. And this doing away with buying and selling is just what the Communities are preaching to the world and practicing within their own circles. On the same principle that the labor reformers condemn the buying of labor, the Communists condemn the buying of any thing. They would like to ea all property owned in common, each person equally enjoying the benefit of it, each laboring in the occupation he is best fitted for, and none laboring more than four or five hours per day. But on the ground of unavoidable accommodation, they buy of those who will go on with the buying system, and in so doing are just as free to buy labor as any thing else. It s evident enough that the rich can and do, in many cases, oppress the poor terribly under the present system of private ownership and competism; but we think the only way for the poor to escape from the oppression is to throw up selfish ownerships entirely and work together in some form of Cooperation or Communism.

We content ourselves with this general answer to Mr. Ingalls, not caring to enter into a great scattering controversy on all the points which turn up in his letter, or to go into a minute defense of our own position. We agree with nearly all that he says, it we are allowed to put our own construction upon it. For instance, the point he makes in regard to the relation of labor to production is all right to us, with the understanding that labor with the brain is as valuable and has as good rights as labor with the hands. “If a man will not work, neither shall he eat,” is a good rule; but the author of it expressly and repeatedly declared that spiritual labor entitles a man to eat, as well as manual labor. Such rules must not be taken in the narrow sense which is given to the word labor in the popular controversy between “Labor and Capital,” because it is quite likely that there is as much real labor on the side of Capital as on the other side.

Indeed, there seems to have been no need of our answering Mr. Ingalls at all; for he justifies himself, and of course justifies us, on the practical point of doing the best one can with a difficult case of conscience in the present state of things.

We are perfectly aware that the Labor Question is one on which it is very difficult to bring all classes of people to an agreement, and that consequently the discussion of it on abstract theories would never terminate, if left to run its course. What is wanted is the best practical suggestion for relieving the poor from their troubles. We have made and are making our suggestion. It is a peaceable and feasible one. Let those who criticise it, also suggest a better plan—if they can. We trust this answer will require no further debate.

Bolton Hall, "The New Charity"

Bolton Hall, "The New Charity," The Arena, LXXXIV (November, 1896), 970-973.

THE NEW CHARITY.

BY BOLTON HALL.

The word charity has been perverted to mean more or less intelligent alms. We have evolved a theory of systematic beneficence whose shibboleths are “self help" and “relief by work,” and we are tempted to assume that if we keep to those and recognize by “philanthropy and five per cent “ that we must cope with the forces of the world through the laws of the world, we have only to do enough charity to effectually improve the condition of the poor.

Yet the experiment has been thoroughly tried already. Mr. J. H. Crooker says that in China in the year 150 B. C. there were refuges for the aged and sick poor, free schools for poor children, free eating-houses for wearied laborers, associations for the distribution of second-hand clothing, and societies for paying the expenses of marriage and burial among the poor.

These seem simple and natural charities, and except the free eating-houses and the payment of marriage expenses of the poor, would he approved by our modern charity organizations; yet if they have not helped to degrade Chinese labor, at least they have not prevented its degeneration. It is true that much of this charity was not enlightened, yet the testimony as to the effects of even the best forms of our own charity is not such as to assure us that the results, in the long run, would have been touch better if it had been so. For instance, Mrs. Josephine Shaw Lowell says “It is not only or chiefly selfishness which should lead every large city to dread an influx of the homeless and unemployed; for in the nature of things little can he done for them which will not finally be more of an injury than a benefit both to them and to others.” (Poverty and its Relief, Twenty-second National Conference of Charities, 1895.)

To those who nevertheless believe that this “new charity” will regenerate the world its least encouraging feature is that even if it is true charity it is not new charity.

About 1711 the Armenstadt, or poor help, was established in Hamburg as a department of the Sanitary Association, and the policy of personal supervision of the poor was inaugurated.

When public sentiment had been educated up to a point which made it practicable, Prof. J. G. Busch, aided by Lessing, Klopstock, Von Voght, and other able helpers, organized the charities of Hamburg and also marshaled the workers, who consisted of large numbers of the wealthy and respectable people of the great free city.

They created a central bureau, with a clearing house such as we have, to prevent duplication of relief. They subdivided the city into sixty districts, each of which was under the care of three regular workers, so that there was one visitor to each six hundred of the whole population. They put in operation “relief by work,” “sanitary reform,” and “industrial training;” in all of which they had the fullest and heartiest help of the legislative power.

They understood the danger of pauperization, and were even in advance of us in that everything given to the poor was considered as a loan. They provided trained nurses, who went out to the homes of the poor. Artificial work for the unemployed, just like ours, and, late; agricultural experiment stations, were established. They had the hospital, the home for the aged, and what we might well imitate, a medical commission to examine applicants who claimed physical disability. They had a crèche or day nursery, free schools, a building loan fund, and an improved housings committee. These advanced thinkers appreciated that pauperism is easier to prevent than to cure, and so gave particular attention to the children, beginning with compulsory education, for which they provided sufficient accommodation.

Nor was Hamburg lacking in the scientific spirit. The volunteer visitors were instructed to collect information concerning the state of the poor — the causes of poverty, the amount of rent alt the census particulars about the children, means of support, scale of living, relatives able to help, character and history, and many other items such as we gather in our “case-counting.” As Crooker says, “more recent experiments have hardly made any important additions to the philosophy or methods of poor-relief there put in operation. The original Hamburg system of 1788 contained all the essential principles and methods of that scientific poor-relief by which the workers of to-day are able to produce good results.” (“Problems of American Society,” Ellis, Boston.)

None of our difficulties, alms-giving, the reluctance of private corporations, especially churches, to co-operate, appear to have been unknown to Hamburg. Finally they spent $70,000 a year in a city of about one hundred thousand persons, at a cost for operating expenses of less than three dollars in the hundred.

Neither was this great work obscure nor forgotten. Francis II of Austria made Von Voght, one of the leaders, a baron in recognition of his Organizing services in Vienna. Napoleon put him in charge of the charities of Paris in 1808, and later Marseilles followed suit in deferring to him. Au account of the system was widely circulated in 1796 in London. Two years later Malthus noticed it in his book on Population, and in the same year it was reviewed in J. M. Good’s “Dissertation on Maintaining and Employing the Poor.” Count Ruin ford borrowed his s3-stem from it. In miming through the extensive literature upon the reform of the poor-laws from 1798 to 1820, we find everywhere similar evidence of an acquaintance with Von Voght’s pamphlet and of the profound influence of the Hamburg institution.

Why, then, it may be asked, has organized charity, so intelligent, so extensive, and so long continued, made so little improvement in social conditions?

Perhaps because organized charity, looking as it necessarily does to the politician or to those who profit by the low rates of labor, has been none in its investigations to underestimate the causes of misery which are chargeable to those classes, and in seeking to remove such causes as it does see, habitually avails (because it is itself a part of “things as they are") anything which seems radical” or “extreme.”

But at the risk of being thought revolutionary, it is necessary that we should seek, not the individual causes of individual cases of extreme want, but the reason why “a large and increasing proportion of the population,” of average temperance, avenge health, average industry, and average morality, “in our great manufacturing centres, whether in England or in other countries,” live, as Prof. Huxley says they do live, though “there reigns supreme . . . that condition which the French call 'la misère', . . . a condition in which the food, warmth, and clothing for the maintenance of the functions of the body in their normal state cannot be obtained.”

Conscious, however dimly, of these facts, we are repeating the experience of a past generation, which, finding that even by so perfect a system as that which we have reviewed, involuntary poverty could not be eradicated, took refuge in the doctrine that it was part of the necessary course of nature. Malthus then appeared to teach them that population increases faster than the means of support, and that there must therefore always be a large pauper class.

The doctrine of Malthus having passed away, we now take refuge in trying to believe that most pauperism is the result of drink, laziness, or vice on the part of the poor.

The statistics gathered by our present charities have shown to those who have studied them that this theory also is false.*

The failure of charity is inevitable, however, mainly because, sad as it may seem, no quantity of organized charity, old or new, however great, and no quality, however good, can accomplish social regeneration. It is not the proper remedy, and, like an efficacious medicine applied on a wrong diagnosis, whilst it sometimes seems for a time to allay the distemper and often suppresses its most prominent symptoms, it really only scatters or changes and generally aggravates them.

* See Prof. Amos G. Warner’s “American Charities.”

Bolton Hall, "The Tree of Equity"

Bolton Hall, "The Tree of Equity," The Arena, LXXX (July 1896), 207.

THE TREE OF EQUITY.

BY BOLTON HALL.

In the Garden of the King’s palace stood a beautiful Tree; a fountain nourished It with the water of Love, and underneath the Children did their wholesome work and played.

Some of the King’s servants said: “This tree is good for shade; but in the world we have seen charitable trees which give food and drink and medicine and raiment as well as shade. Therefore we will plant such trees beside the other.”

And these new trees grew up and shut off the winds of heaven from the Tree of Equity so that it grew twisted and waxed weak. Moreover, the water of the fountain was drawn off. Therefore the leaves of the Tree of Equity withered away.

When its shade was lost the fierce heat of Competition beat down and sucked up the springs of Love, so that the sap dried out even from the earthly frees, and those who sought shelter from the heat were mocked by withered boughs.

Bolton Hall, "Emerson the Anarchist"

Bolton Hall, "Emerson the Anarchist," The Arena, 37, 209 (April 1907), 400-4.

EMERSON THE ANARCHIST

By Bolton Hall

SAID a conservative New York paper, the Keening Mail, commenting on the recent arrest of eleven Anarchists at a meeting called to eulogize Czolgosz:

“The adult Anarchist is past reasoning with and past reform. He is an enemy to society, worse than the Malay who runs amuck or the rabid dog. These rage openly and indiscriminately. The anarchist aims at the best and highest only, and strikes through the agency of dupes.”

They do not know, these conservatives, that America’s special pride and chief treasure, in literature and ethics; the bright, particular star of conventional and academic Massachusetts, Ralph Waldo Emerson, was an Anarchist.

Emerson was a great Teacher. His writings have the peculiar property, the same property as the Hebrew Scriptures, that you can find in them almost anything. There is no slur in this statement. Much can be found in the ancient philosophies and in the Hebrew Scriptures which in Emerson’s writings shines to-day, forever new.

We must recognize that, as Emerson himself says, it is not instruction that we can give anyone; it is only provocation; nor can we teach anything to any body that he does not know for himself. Through experience we have to learn everything. We have to learn always through some experience of our own, or of others which we have made our own. Sinton says that if we should pray for anything, it should be for more experience of whatsoever sort; for it is only through experience, the knowledge of good and evil, that we can learn, that we can appropriate to ourselves the truth.

Emerson was a teacher, not a doer; one who never professed to put into practice what he taught. You remember the story of Thoreau; when he was in jail because he would not pay his taxes,— contributing thereby to the government and to the support of its Mexican war and of slavery,—Emerson went to see him and said, looking through the bars:

“What are you doing in there, Henry?” “What are you doing out there, Ralph?” said Thoreau. A serious question for all of us, but a question that did not trouble Emerson at all; he relied merely upon the idea he strove to plant. He says:

“The key to every man is his thought. Sturdy and defying though he look, he has a helm which he obeys, which is the idea, after which all his facts are classified. He can only be reformed by showing him a new idea which commands his own.” I am not forgetting Emerson’s influence for the emancipation of the slaves, for he helped the abolitionists in the destruction of slavery, and he set an example all the more suitable for our following because the work he had laid upon him was the same as that laid upon US, the work of agitation. But he disapproved of heat in agitation, and never could see that the high praise of future generations will be given to many a man whom we have despised and rejected,— that has had a price upon his head.

Emerson, however, unlike Tolstoi, had a clear conception of what constitutes man. He takes pains, time and again, to show us that the nature of man is threefold and tripartite. There is the physical or material, then the spiritual, and then the mental; and no man can understand where one begins and the other ends. It is like the three joints of the finger, the physical, the spiritual and the mental; but it is more like an elephant’s trunk where the root is the physical, the center is the spiritual and the tip the mental, each dependent upon the others, but with no division between them. Angels may sit in empty seats, but man must have the physical as well as the spiritual and mental, and none can divide the spiritual from the mental or even from the physical.

The stupidest book I ever read, I think, was Drummond’s Natural Law in the Spiritual World. In this he gratuitously assumes that there are two separate classes of matter, organic and inorganic, and from that assumption he concludes that there is dead matter and live matter, and that in order to become live it must be kindled with fire from Heaven. He utterly fails to see and he later learned and said that he had failed to see that the crystal, the tree, and man are equally alive, that each has a definite desire and tendency, which, in spite of anything we can do, each will follow. The crystal may be broken into a hundred fragments; the oil may be scattered in a thousand drops, yet instantly every fragment and every drop asserts its peculiar nature and g i’jll

When you lay your razor away, the dead thing sharpens itself; its life has survived the terror of the fire, when it was first made, and the wear of the world and becomes sharp again. Why? Who knows? Perhaps because it has had its life from the beginning; the life is in it and will assert itself.

It is not only the tripartite nature, the three states of man’s nature, that we learn alike out of the Hebrew Scriptures and out of Emerson. There is something yet deeper. You will find its best exposition in the two Epistles of John. “I in you and you in me, that we all may be one.” That is the solution of the theory of the world. Do not fret over the troubles of others; there are no “others,” and do not fret over your own, for you know you could not do without them.

You who are familiar with Tolstoi’s works are struck by his deep sense of the injustice of things, by that divine compassion for those who are suffering, for those less fortunate than ourselves, and those who are different from ourselves. He is bewildered by it all, and looks for the root of evil now in money and now in mind. That is because he looks from one point only.

Emerson never made the mistake of speaking to the physical as though it were the spiritual, or of talking from the standpoint of the mental as though he were talking from the standpoint of the spiritual. He spoke always as the spiritual man and always- to the spiritual man, and he saw from that standpoint.

When we have realized the universality and the unity of Spirit we have solved the problem of the universe, we have justified the ways of God to man, and we have explained the suffering and have shared in the pain and the joy of others; we have the knowledge of good and evil; that everything that happens, everything that ever did happen, happened to you and to me, for we arc all the family of God, and we are One. No man lives to himself, and no one of us even dieth to himself, for we are one in our best states and in our worst. Our most self-sacrificing deed benefits others, yet returns into our bosoms increased by the work it has done, and strengthened by the exercising. That is what Whitman meant when he said: “The gift is to the giver and comes back most to him; the theft is to the thief and comes back most to him; the song is to the singer, and comes back most to him; the love is to the lover, and comes back most to him; and no one can see or understand any goodness or any greatness except what is in himself, or the reflection of what is in himself.” That is the reason that we cannot give any instruction; we can only give provocation; we can only call out in some way what the person already knows. Now that intense sense of unity is what made Emerson an anarchist. He said: “The state exists only for the education of the wise man; when the wise man appears the state is at an end.” He was only a theoretic anarchist. The method adopted by the abolitionists was to mitigate the iniquity of slave laws until they could be repealed. General Grant said: “The way to repeal a bad Law is to enforce it.” That was the view of a mere soldier. That course results in the oppression of the weak and the escape of the strong. The best way to repeal a bad law, the hardest blow that can be struck at a legalized iniquity, is to evade it, to do as they did in the slavery days,—steal away the slaves by night; persistently to do these things which are absolutely illegal, without regard to conventional conscience or rights of property, evading iniquitous laws and thus saving our suffering brethren from their sins. It is by such evasions of the law that we have practically repealed Prohibition, and by which we are now repealing taxation of personal property and the tariff.

We need legal restrictions because we think we need them. Helen Wilmans says: “he who wears a fetter needs it, and be who bears a kick deserves it.” When we learn our real interest we dispense with statutes.

But until we know and understand, we need the law. Do I have to make a law for my fingers that they may bring the food to my mouth, that my throat shall swallow it and the stomach digest it, by saying that they shall do it for the good of the rest of the members? No. Why? Because they are a pad of the body and work for it instinctively, and because they and the body are one. We arc one; “I and my Father are One.” We and our Father are One. We used to need the Law, but the law is of no further use to us, meaning by “us” the men and the women who really and truly know and love. “Between lovers there are no rights and no duties.” Love is the fulfilling of the law, and therefore we see that love is all that is to be desired. If a husband and wife are one, could you imagine her saying “These are mine,” or his saying that “This belongs to me”? No, it is only when they come into the divorce courts that you hear of divisions of property; it is only then that you hear of support and alimony. So long as we are one, we ask not from one another, hut for ourselves and those who are with us.

We try to restrict, restrain or prohibit our every action. The life of even a little girl in the State of New York a controlled and regulated by no less than 21,260 statute laws.

From the standpoint of the Spirit, Democracy is not equality but Unity. Spirit is that universal and all-pervading Forcer whatever it is, that moves the universe and moves in the universe. There is one definition in the Hebrew Scriptures of Love and there is one definition of God, and the definition of God is Love, and the definition of Love is God. The two are equivalent. Now when we think of the tripartite nature, the physical or material, the spiritual or emotional and the intellectual nature as One, we lay the foundation of universal love. St Paul vilified the physical nature as “the flesh,” because he did not see that flesh and spirit are united,—are one. These are our internal natures, but there is external nature which still conditions and to some extent controls our inner nature. You do not get up in the clouds to preach your sermons there, or sail in the air and stay there, because you are a land animal, and the great majority of mankind live upon the earth in their whole nature. Man is primarily a land animal and on the land, and by the land, he lives and could not live otherwise. We have great aspirations of the soul, lofty thoughts, for which our minds crave, hut suppose some giant should lift us off the earth and say: “Now, what do you want,—greater spiritual insight, better education, universal suffrage, civil service reform, proportional representation?” Yes,” we would say, “all these arc good, hut first—that we may get back to the earth; restore us to our heritage, and let us live upon the land, and we will get these things for ourselves.” That we may have the spiritual for which we long, we must first have the physical. We must live in love arid in high thought, but we must first live upon the earth and upon its products. Therefore, just as Emerson’s teachings forbade chattel slavery, so our teaching and preaching of these principles must forbid monopoly of land. The common ownership of that land upon which we live is the next step toward liberty. It is not possible that free men should live together like rats in a trap, as you and I, live under conditions that force us to take each other by the throat in order to live at all. When you go to the store and get things as cheap as you can, it means that some person has not got fully paid for his labor, which menus that you are getting something for which the worker did not get an equivalent; that is to say you are a gambler. I am a gambler, too, betting upon the rise in land; that is my profession. But none of us can help participating in this taking each other by the throat. You cannot do otherwise; you have to live as the world is constituted. There is no distinction of guilty and innocent; we are one flesh, and until we can change conditions that make this unnatural strife, until we restore men to their natural environment, each must prey upon his fellows. I was talking with Wanamaker’s manager one evening, and he was giving us what the boys call “a song and dance” about how necessary honesty was in business, and what a great success it had been in that store. I asked him if it was honest to take goods for less than they cost, taking the cut-price out of the laborer’s wages. “Well,” he said, “we can't make any investigation as to the prices the laborers are paid. If we were to investigate as to trades-union wages it would upset trade completely; that is none of our business; we get the goods and sell them to our customers at fair prices, and are honest in all our dealings with them; we cannot see to it that the workers get an equivalent for their labor.” So you see that in the first attempt to apply this principle of honesty he spoke of, it broke down. He believed in honesty to customers, but that is attained only by giving them the market- worth of their money in goods and getting pay for it; and this is possible under present conditions only by taking from the wages of the laborer.

It is not well that we should have thus to prey upon our fellows; that we should have a class of men like the undertaker, who looks through the list of deaths with joy, not because he is not a good man, but because he must provide for his wife and children; or the doctor who is delighted when people are ill, not because he hates them, but because he too must take care of his family. You know those words of Margaret Haile: “My babies cry for bread, for all the babies in the world are mine.” And all the babies in the world are yours and mine. The babies must have a chance to live upon the earth.

“In the beginning God created the Heavens and the earth” and in the end you and I gave them to the landlord. The Hebrew Scriptures say: “Let the earth bring forth her increase abundantly to satisfy the desire of every living thing.” Just think of that generosity. Are their desires satisfied? Multitudes of workers have to be contented with $12 a month, because we and our fellows shut up the earth from which they should draw good wages. While our physical constitution demands that all of us live upon the earth and satisfy our desires from it, we allow it to be appropriated by a few. “The earth shall bring forth abundantly” to satisfy our desires,—when we are allowed to get at it. We have permitted the shutting up of the earth so that there is not enough to go around.

We ought all to be wealthy. Suppose a man owns a factory filled with goods ready for the season’s business, or a dealer has a large stock of these goods adapted to the market and ready to sell, but has not one dollar in the bank or one penny in his pocket, you would still say: “He is a comparatively wealthy man; he has a lot of goods for which there will be a demand.” Now, where did he get those goods? Look at this little desk-bell. The steel, which first was iron, came out of the earth by labor. The nickel with which it is decorated was worked by the labor of men from the mine to the foundry and the machinery used there came itself by the labor of men from the earth. If you examine a piano you Will find that the strings are made of copper. This came from the earth, too, by the labor of man. So did the wood and the varnish, all that goes to make it came from the same source, the earth, by labor. Now, if we were able to get at the earth, we should be able to produce wealth in such abundance that it would not be worth our while to hoard it, and money would be so cheap that so far from refusing him who wanted to borrow, we would lend freely out of good fellowship, and if we could not get it back again, it would be easier to make more than to exact payment from some one who did not want to pay or who could not afford to pay. The Socialists have shown that did we save only the wastes of our present “civilization” as we call it, two to four hours work per day would produce the things we now use or consume. Now, suppose in addition to this, every one of us were free from the restrictions and restraints on production made by our laws, how easy it would be to gain wealth. The vacant lots in Flatbush and Harlem, and the land lying between the City of New York and Morristown and While Plains is more than sufficient to employ all the idle labor of the town; more than sufficient to give everyone a job with wages that would make him rich. This question of land-ownership, and consequent waste-land, is a question that no one can overlook; it is the taproot or social misery.

How was it that Emerson did not carry his principles—principles that be enunciated so clearly—into land agitation? “While any man is without land my title to mine and your title to yours is vitiated,” he said. Why did he not carry this to its logical results?

The question that was up for settlement was the question of chattel-slavery; there was as yet abundant land that could be had for less than it was worth; “free land,” as we called it. “Uncle Sam was rich enough to give us all a farm” and the time was not yet ripe to force that question of the right of all men to the use of the earth.

That was left to you and me.

BOLTON HALL.

New York City.

Bolton Hall, The Growth of Socialism

"The Growth of Socialism." Christian Union. New York: June 3, 1893. 47, 22; p.1067

The Growth of Socialism

By Bolton Hall

We hear a great deal about the increasing drift towards Socialism as indicated by laws for State legislation of industry. This supposed tendency is a trouble to Mr. Herbert Spencer, Investigation will show, however, that in reality no such drift exists; the current seems rather to be setting the other way. What looks like a socialistic tendency in legislation is simply an attempt to meet new conditions by a partial application of old specifics. Space is not available to examine our own legislation in detail, but a few words on Spencer’s essays on “The New Toryism” and “The Coming Slavery” will illustrate this point. Spencer refers with grief to fifteen English acts passed from 1860 to 1864; being two extensions of the Factories Act to include certain trades; acts regulating prices of gas, truancy, two for vaccination, hire of public conveyances, drainage, employment of women, coal mines, authorized pharmacopoeia, two for local improvement, bake• houses, and inspection of food.

All these, except those for the hire of conveyances, employment of women, for coal mines, bake-houses, and inspection of food, are applicable to conditions ‘which were not dreamed of a hundred years ago, and even these five appear to have been intended to correct abuses which have become serious only on account of the nineteenth-century crowding of cities and growth of factory life.

From 1880 to 1883 Spencer finds eleven Socialist Acts of Parliament; they are for regulating advance notes on sailors’ wage for the safety of ships, compulsory education, excise, trade reports, electricity, public bath lodgings, cheap trains, payment of wages, and further inspection of bake-houses.

Now, compare theses one by one (to take our samples mostly from incidental mention in the same essays) with the pressgang law which, up to the middle of this century, enslaved the sailor; with the fifteenth-century law which prohibited captains from setting out in the winter; with the law favoring education by benefit of clergy; laws fixing the price and quality of beer; prohibiting the export of gold; with the saws which, up to 1824, forbade the building of factories more than ten miles from the Royal Exchange, regulated the minimum time for which a journeyman might be retained and the number of sheep a tenant might keep, and, finally, those fixing the maximum wages of laborers and size and price of the loaf. All these laws, of which the type is the fourteenth-century regime restricting diet as well as dress, aimed, like the present laws, to correct what seemed to be abuses. They have all passed away.

How unreasonable, then, to pick out a few from over eighteen thousand laws to which New York subjects its citizens, and, because under conditions a hundred times more complicated than those of our ancestors, they restrain personal liberty in various respects, or provide for State management, to say that they are advances in the path of Socialism!

The fact is that the growing pressure of misery, the growing perception that monopolies are infringements of the rights of the people, and that wealth is unnaturally distributed, lead those who see no better remedy hesitatingly to apply ancient expedients for the cure of evils either new in themselves or newly perceived. Let us look at the truth, although one can only regret that Socialism is not growing, because, if it were, it would be the first sign of that berserker rage which is sure to follow upon a universal appreciation of the deep evil of our present social conditions.

Bolton Hall, The Taxation of Farmers

"The Taxation of Farmers." Christian Union. New York: December 24,1892. 46, 26; p.1250.

The Taxation of Farmers

To the Editors of The Christian Union:

In a review of “Who Pays Your Taxes ?“ in your issue of November 26, you do the Tax Reform Association an injustice, and perhaps an injury, which I hope you will be at the pains to correct. You stated that “the Association is composed of men more or less in sympathy with Mr. Henry George’s proposition to impose all taxes on land value.” I beg to say that such is not the fact. As far as I know, not five per cent. of those who support or compose the Association have any sympathy at all with Mr. George’s proposition.

Further: this being a New York State Association, our illustration, that when the trunk of a tree is tapped each branch is drawn upon for its due proportion of sap, Is a good one. The equalized assessed valuation of all real estate in the State of New York for 1890 is $3,397,234,679, say three thousand four hundred millions. Of this New York City and Kings County (which latter is practically Brooklyn? have $1,937,779,678, say two thousand millions, or a good deal more than half.

If you will be at the pains to deduct the assessments of Albany, Buffalo, Troy, Binghamton, Elmira, Utica, Syracuse, and other large cities, you will find that New York farmers, who own nearly all of the area, own nearly none of the value of real estate.

BOLTON HALL,

for the New York Tax Reform Association.

----

We were in error when we judged the views of the New York Tax Reform Association by those of its ablest writers, The Association is indorsed by a large number of leading business firms which have no sympathy whatever with Mr. George’s views, except his belief that the taxation of personal property should be abandoned. Mr. Hall’s argument that the taxation of real estate alone would not be unjust to the farmer In New York State is too broad to drive home his point. Only one-ifth of the families in this State are engaged in agriculture, and their proportion of State taxes, whatever the system, is necessarily small. That the exclusive taxation of real estate would, nevertheless, be unjust to the farmers is made clear by the fact that the value of their personalty (stock and farm implements) Is only one-seventh the value of their real estate, while in the cities the value of the personalty (stocks, bonds, mortgages, merchandise, and machinery) is greater than the value of the real estate. In other words, the assessment of realty alone would tax the farmer upon nearly the whole of his wealth, while taxing the merchants, the manufacturers, and the owners of railroads on less than half of their wealth. The farmers are as clear-headed in resisting the efforts of the New York Tax Reform Association as the business firms of this city are in supporting them.—THE EDITORS.

Sunday, April 1, 2007

The Trust and the Single Tax, 1901

Louis F. Post, Jackson H. Ralston, Bolton Hall, "The Trust and the Single Tax," The Arena, XXVI, 4 (October, 1901), 363-372.

THE TRUST AND THE SINGLE TAX.

I. THE VITAL ELEMENT IN RESTRAINT OF TRADE

THE evil of the trust depends not upon the mere fact of a consolidation of business interests, but upon, the nature of the business interests consolidated. An illustration may be found in the hack service at any country railway station. I select a particular one for the sake of being definite. Hackettstown is a New Jersey station on the Delaware, Lackawanna and Western Railway, where the station yard is large enough to accommodate many more hacks than are needed. Several hacks carry passengers between this station yard and any desired place in the town at the uniform charge of a dime. Were more exacted, competition would be stimulated. Realizing this possibility, the hack-owners conform voluntarily to what is generally regarded as a fair toll. The business, therefore, is regulated by competition—if not actual, yet potential.

Consolidation of these interests might effect economies. If so, the consolidation would be beneficial to all concerned. Patrons would get better service and pay lower fares; and if displaced employees were hurt by it, their misfortune would be due, not to the labor-saving consolidation of Hackettstown hack interests, but, as is the case with labor-saving machines, to fundamental legal obstructions to business in general. The consolidation would be nothing but a union of interests in hacks and horses, a kind of property that is too easily produced in abundant quantities to be monopolized. Such unions are not in themselves harmful. if they were, alt economizing devices would be harmful, and we should have to adopt Tolstoi’s conceit and return to primitive methods of production.

But note the effect were the railroad company to confer upon those hack-owners exclusive rights to enter the station yard with hacks. As the station building is so situated with reference to the public highway that competing hackmen could not satisfy the needs of their passengers without access to the yard, the privileged hack-owners would control the business as a monopoly. Though they still competed with one another, outsiders could not compete with them. What if they consolidate now? How radical the difference! The consolidated interests would be more than interests in hacks and horses. They would now comprise exclusive rights of entry into the station yard. And therein would lie the power of this local hack trust. Freed from alt fear of competition, it could make a standard of service to suit itself, and regulate fares upon the basis of extorting “all that the traffic would bear.”

This illustration is so far typical of business in general as to indicate the point at which the evil of the trust comes in to bedevil modem industry. That point is not where competitive businesses combine: it is where competing monopolies come into the combination.

Several examples of the weakness of trusts that do not possess privileges might be cited. A recent one of importance was the dissolution of the wall paper trust. That organization had been triumphantly pointed to as a striking instance of powerful trusts without a monopoly basis. But it was forced to dissolve by the pressure of competition. When really powerful trusts are analyzed, their power is found to rest in some form of monopoly—in some species of privilege. Somewhere in every evil trust, though not always obvious, there is a consolidation of exclusive interests analogous to the station yard monopoly of our illustration. Mr. Charles M. Schwab recognized this when in his testimony recently before the Industrial Commission lie affirmed that the billion dollar steel trust, of which he is manager, absolutely controls 8o per cent, of the iron ore deposits in this country.

Specifically, these monopoly interests are numerous and various. They consist of such monopolies as railroad rights of way, of pipe-line rights of way, of patented inventions, of water privileges, of street franchises, of mining rights of terminal sites, and so on into a long catalogue. But most of them may be properly classified as monopolies of land. Mining rights are plainly land rights. Railroad and pipe-line rights of way, terminal sites, and the like, are essentially so. It is not necessary, however, to trace to land monopoly every special privilege that may not obviously spring from that source. The important consideration is that all monopolies which do not spring from are necessarily subordinate to monopolies of land.

A monopoly of iron mines, for instance, confers control over the iron industry in all its ramifications. That control may be limited by a monopoly of rights of way, and especially of necessary terminal points for the shipment or delivery of products of tile iron industry. But this makes no difference to the argument, for both monopolies are monopolies of land. And, if these two land monopolies be united in one trust, that trust is unconquerable, except by a trust that monopolizes still more important natural sources of supply or still more commanding terminal sites.

In yet another, a more subtle, and therefore more effective way, evil trusts are fostered by land monopoly. This is through general speculation iii land. In the hope of profiting by increase in land prices, every one who can afford to invest buys land where he thinks it may become more valuable. Most of the land so bought is either not used at all or only partly used. It cannot be easily obtained for use, because it is held upon speculation at excessive prices. The consequence of this difficulty, the industrial classes are forced like cattle into a corral. For all the processes of industry depend upon land. Workers of all grades are huddled together, begging for some kind of job. Those that are not actually in the corral are in mortal fear of getting into it. In these circumstances, the industrial classes are an easy prey to owners of great land monopolies. To escape the corral, they accept any terms they can get. They cannot contract in freedom, for they must buy the chance to live. The question with them is not one of more or less income, but of life or death. Thus the monopoly power that trusts acquire from ownership of land is multiplied by the relative weakness of their landless victims. “The destruction of the poor is their poverty.” And their poverty, as well as the original power of the trusts, is rooted in, springs from, and is strengthened by land monopoly. The abolition of land monopoly, therefore, is the only radical remedy for the evil of the trust.

Now, land monopoly would be abolished by the Single Tax. It would be abolished by IL in (he only way in which land monopoly can be abolished, without reviving it in new forms by turning the State into a monster of unlimited and virtually irresponsible power. While abolishing the monopoly, it would preserve private possession tinder individual occupancy. To make this adjustment, it would take for public or common funds the annual ground rent of valuable lands, securing peaceable private tenure in return, and would leave non-valuable land freely accessible to individuals to occupy such parts of it as they might wish, without let or hindrance, and free of all obligation to pay for the possession so long as their holdings would yield no ground rent in the open market. If this principle, the principle of the Single Tax, were fully applied. land monopoly would evidently be impossible.

Different cases might require different modes of applying the principle. With reference to transportation when right of way and mode of operation were inseparable, and even with reference to some kinds of mines, as gold or silver mines, it may be necessary, in order to destroy land monopoly as to them, to place them directly under public management. Where that is true, I should advocate special modes of applying the Single Tax principle. But in my judgment little more would be found necessary, in actual experience, than the fiscal method of application proposed by Henry George, which, like the Single Tax principle, is also known as the “single tax.” At all events this method would be effectual in most cases and in the most vital elements of the problem.

Pursuant to that fiscal method, all present taxes except one would be abolished. We should retain none but tile tax now known as the real estate tax, and only so much of that as rests upon the value of sites. Taxes upon improvements would be abolished, along with all other taxes upon industry. As a result of these exemptions, site value taxes would necessarily rise. They could not exceed the full value of sites, but they would rise to that point. We should find, therefore, when this simple fiscal reform was complete, that no one could hold any kind of land out of use without suffering serious and continual loss. Land would have to be used, and be well used, or be abandoned. There would be no profit in mere ownership. That goal being reached—indeed, long before it had been fully reached—trade having meanwhile been freed by the abolition of all commercial and industrial taxes, the evil of the trust would be exorcised. With the annual value of special landed advantages applied to common use and no longer retained by private owners, with unused land everywhere freely accessible and the barriers of the industrial corral thus broken down, with demand for productive work thereby made to exceed supply, and through the free interplay of all the natural forces of consumption and production perpetually to maintain that excess— with these demonstrable effects of the Single Tax realized, there would be no more possibility of monopolizing business with paper agreements than of holding back the waters of Niagara with a paper dam.

Louis F. Post.

Chicago, Ill.

II. THE EVIL OF EXCLUSIVE PRIVILEGES.

"Do you believe that the Single Tax would destroy the trust evil, and, if it would not in your judgment completely destroy it, how would it mitigate the evil?"

The form of the question relieves us from all consideration as to whether trusts are good or cvii, assuming, as it does, their evil character and rendering unnecessary a detailed consideration of the respects in which they are mischievous. We must, however, settle what we mean by the word “Trust,” for an eminent Republican authority in the last campaign declared that there were no such things in this country as trusts. Technically, he was correct. When large aggregations of capital first sought to control various fields of industry, they tried to reach this end by placing in the hands of trustees the capital stock of the corporations entering into the combination, with full authority in such trustees to control the operations of the several corporations for the benefit of the depositors of stock. For a variety of reasons—some legal, others of a business nature—this expedient, to which the appellation “trust” properly applied, was abandoned, and of late the word has appeared as a survival, being now given to large combinations represented by a single corporation, controlling, or intended to control, business within definite ranges, but so operated as to be capable of indefinite expansion, and possessing certain monopolistic tendencies.

Analysis of the situation will show that the successful trust, the trust that is dangerous to the public welfare, is one not confined to business in its nature competitive, but one representing business plus some sort of monopoly; and the incidental monopoly we will discover to relate to land simply, transportation (one form of land monopoly, but coupled with a franchise), or patents.

A further understanding of the question before us will be facilitated by bearing in mind that by the term “Single Tax” we mean a tax upon the value of land, exclusive of improvements, and the abolition of all forms of personal tax, including the tariff: the necessary effect being, as contended by Single Taxers, to destroy monopoly in land and wipe out all the evils incident thereto.

I think we may assume that the Single Tax will not prove in any considerable degree remedial so far as monopolies based upon patents are concerned. For instance, corporations controlling patents, and not interested in any other form of monopoly (such a corporation, for example, as the Mergenthaler Linotype Company), are not likely to find themselves embarrassed by the adoption of the Single Tax system of taxation; and, so far as the exclusive monopoly ranted by the patent law is oppressive and tends to the creation and preservation of trusts, the remedy must be sought through other instrumentalities than the Single Tax.

It is to be noted, however, that many monopolies apparently based upon patents are nevertheless coupled with other forms of exclusive privilege, involving a monopolization of land, and as a method of relief against their oppressions a proper system of taxation becomes important. We may illustrate by reference to the Bell Telephone Company. This corporation, constituting in the most modern sense of the term a trust, owns important patents, but in addition it either directly or through its lessees or subordinate companies controls privileges in the use of streets of infinitely greater value than are the patents, and if its franchises in various cities were taxed (such franchise tax being merely a development of a special application of the Single Tax) the power of the Bell Telephone Company would be materially lessened, and at the same moment the company would be spurred tip to a better and more complete performance of its public duties.

I am not now discussing as to whether it would be more in accord with just principles of government to meet this particular form of evil through an exercise of the taxing power or through governmental management. but confine myself to pointing out that at least a proper exercise of the right of taxation would prove of material public benefit. In the broadest sense we may say that the particular monopoly now referred to finds its power in time fact that it is a combination of three species of monopoly—patent, land, and transportation; the last in that it often has the exclusive right of using the streets for the purpose of carrying messages.

But would our transportation monopolies, enjoying exclusive privileges in the carrying of freight and passengers and not owning patents or other privileges, be affected by the Single ‘fax? Assuredly, yes. Such companies require for their existence possession of land, coupled with a franchise permitting them to perform public functions to a degree not permissible to the generality of citizens.

Many years ago Vanderbilt pointed out that the New York Central Railroad was protected against competition in that it owned immense tracts of valuable land in most of the considerable cities of the State of New York, and, arguing the practical impossibility of any other company buying land equally well located, insisted that successful competition was impossible. lie was right, but if, as would be the case under the Single Tax, the entire rental value of land were taken for public uses, destroying the special profit and advantage railroads possess as landholders, then only a franchise would be required by another company to offer successful competition.

There is a certain class of trusts, most dangerous in character, now coming to recognize that the foundation of their strength lies in the ownership of land. The recent testimony of President Schwab, of the Carnegie Company, before the Industrial Commission showed that he considered the power of his company to lie in its vast and increasing ownership of beds of ore. He was, of course, right, and until the Single Tax makes all of our mineral resources equally available to all the community, thus destroying the special profits now accruing to those able to hold land out of use, tile most oppressive trusts in existence will find their way clear to retain their power, despite anti-trust laws, interstate commerce laws, and all the publicity we may by law give their operations.

JACKSON H. RALSTON.

Washington, D. C.

III. THE ULTIMATE BASIS OF ALL MONOPOLY.

If the Single Tax would destroy the trusts themselves it would be a serious obstacle and a serious objection to the Single Tax. In spite of all abuse, the trusts are here to stay— and to make a political issue. Unless we find out what we really condemn in trusts, they will make a confusing issue.

Every trust is essentially a cooperative machine. It is a human machine, an arrangement of materials and parts to get the largest result for the least effort; that is, to save labor. Accordingly, a department store is a trust, and is recognized and even legislated against as a trust in some of our States. In some, the legislatures are beginning to threaten such stores with the tempting and terrible weapon of taxation, on the ground that they so economize labor as to throw many clerks and small merchants out of employment.

But all that time manager of the department store has done, as a promoter, is to organize workers, so dividing the labor, in order to save waste of effort and consequent expense, as to serve the public demand for goods at the least possible cost. That is a benefit, because although the organization does not increase the wages of its employees and does build up dangerous fortunes for its owners, it increases the power of mankind and cheapens the things that mankind uses.

Were that a type of the only kind of trust, no trust could ever be abolished, except by a return to primitive methods of production; but there is another element in many trusts that makes them evil—the element which, when we perceive it, we can destroy: monopoly.

All that men need in order to live (which we call wealth) is drawn from land by labor; part of this is used to produce more wealth, and that part we call capital. The material is dug or cut or hunted or transported out of the earth or on the earth and is made ready for use by the work of men’s brains and hands, with the tools and machines that man has made. Steel, for instance, comes from the iron mine; in order to dig ore, to ship it. to melt it, and to mix and mold it into the finished steel, land must be used. Men do all this in works and railroads and boats, by the aid of all sorts of tools and other capital—from a penny to a blast furnace. Land is the source of all these things. Labor and the product of land and labor—capital—arc but the active agents applied to the land. Steel, like all other goods, is very easily produced to-day, for cooperation, organization, and invention enable a few to make wealth faster than armies can destroy it.

Accordingly, if the source of wealth is sufficient and were open to men, it would not be possible to limit or monopolize the product. If one man or set of men should try to corner any product, the heightened price would at once set labor and capital to work to produce more of it. No one can monopolize wealth or capital by itself, because it is a product easily duplicated; nor can any one monopolize labor, except by paying higher wages than the laborers could make working for them- selves or for others. The only thing left to monopolize is the source of wealth—the land. Such monopoly is an evil, the only evil of trusts; for it leaves labor and capital helpless, with nothing to work upon.

For capital to combine, or for labor to combine or cooperate, is not an evil, but a good, for such combinations can succeed only by giving better or cheaper service than any other combinations of labor, or of capital, or of labor with capital, can give. If they fail to do that, other combinations will take away their business; but if they control the foundation of the business, the grazing or coal or oil fields, or the mines or roads and harbors by which things must be shipped, then they can prevent competition and are able to charge “all that the traffic will bear,” no matter who is robbed thereby.

We have learned to work together on the earth, and there is enough earth for all. The single State of Texas could take in all the people of the United States, leaving the rest of the country vacant and empty, and still be less thickly settled than agricultural Holland. All that is needed for the support of all the people is that they should be allowed to get at this earth; then the divine law of competition would prevent men from taking advantage of one another.

But, now that tyranny and slavery have gone, monopoly has taken their places, strangling competition; and men have to struggle, not to produce the most wealth for the benefit of themselves and others, but to get a chance to produce at all.

The evil of the Trust, then, may be summed up in these words—that it does not give the workers the benefit of the increased efficiency of their own work. Monopoly, principally of the source of the materials for work and the place for work, is the cause of this. The workers, shut out from the opportunity of employing themselves, individually or cooperatively, have to accept what terms the monopolizers offer or starve. The workers find employment harder to get, and the savings of labor go to the monopolists through rent and what is known as “exploitation of labor.”

The remedy is as clear as the evil. It is to destroy all monopolies, and especially the mother of monopoly—monopoly of the sources of supply: and so to give men equal opportunity for Profitable employment.

At present those who own the valuable lands have all available opportunities in their control and are able to charge prices that are often prohibitive for the use of these opportunities of work and for the products of work. Those who wish to understand all that Single Taxers claim for their method of securing such liberty will find it and all that can be urged against it clearly set forth in the little book written by Louis F. Post, editor of the Chicago Public, called “The Single Tax.” It is therefore enough for the present to say that the Single Tax proposes to take the whole value of land for the public benefit by taxation, so that it will be impossible, because unprofitable, to hold any land that is not used to its full capacity, and thereby to open to labor the boundless resources of the earth, to raise wages, and reduce rents.

If we were to tax Mr. Rockefeller up to the full value of the oil wells, iron mines, and rights of way that his company holds, the prices of oil and the value of Standard Oil stock would fall as fast as wages of Standard Oil workers would rise, and the fangs of that trust would be drawn.

BOLTON HALL.

New York.

Bolton Hall, The Land Question and Economic Progress

Bolton Hall, "The Land Question and Economic Progress," The Arena, XXIV, 6 (December 1900), 645-8.

ON THE STOA OF THE TWENTIETH CENTURY.

THE LAND QUESTION AND ECONOMIC PROGRESS.

By BOLTON HALL.

Q. Mr. Hall, as one who has made a study of the single tax, do you believe that it would prove an efficient remedy for reducing uninvited poverty to a minimum?

A. Henry George says that, by taking the rental value of land for the public, “the great cause of the present unequal distribution of wealth would be destroyed, and that one-sided competition would cease which now deprives men who possess nothing but power to labor of the benefits of advancing civilization, and forces wages to a minimum, no matter what the increase of wealth. Labor [each man for himself, or oftener in combinations], free to the natural elements of production, would no longer be incapable of employing itself, and competition, acting as fully and freely between employers as between employed, would carry wages up to what is truly their natural rate—the full value of the produce of labor—and keep them there.”

Q. What do you think of the influence that it would have ethically on society?

A. Ethical progress must be the progress of the race. The progress of the race needs opportunity for development, and the first requirement for this is the use of the resources of Nature. Denial of this use perverts our whole social system, and all share in the perversion, which makes fellowship impossible: since we are all either receivers of rent of land—that is, thieves—or payers of rent of land—that is, abettors of thieves. Equal use of the land would enable us to live for one another instead of on one another.

Q. What do you think in regard to the contention that the taxation of land values only would favor the accumulation of wealth on the part of those who hold bonded securities and prove oppressive to the land holders or owners?

A. We think that justice would “favor the accumulation of one’s own wealth,” if any one cared to accumulate what he could get at will. “‘Bondholders,’ however,” says Louis F. Post, “are, in the main, themselves the landowners; for a bond is usually the first title to some interest in land, such as a railroad franchise. It could not, therefore, both favor and oppress them. Further, it could not be oppressive to landowners— that is, to owners of a special privilege—to charge them the value of what they get, even though it would prevent their accumulation of other people’s wealth.”

Q. Why do you believe it is a fundamental remedy?

A. As is said in “Things as They Are”: “The reform, then, of our present land ‘system’ is not the end of reforms nor the sum of reforms. It is, as its great teacher has said, the gateway of reform. More than that, it is the one reform without which all others will be self-destructive, because they tend to increase either population or production, and thereby to increase rent, and so to foster every form of monopoly.”

Q. Many farmers oppose the single tax, as they think it would he oppressive to them. In other words, they hold that their land would be more heavily taxed than all these taxes put together amount to at present, while the holder of bank stock and other securities would be practically exempt from taxation. Do you think their position is well taken?

A. When it is remembered that some land in cities is worth twelve millions of dollars an acre; that a small building lot in the business center of even a small village is worth more than a whole field of the best farming land in the neighborhood; that a few acres of coal or iron is worth more than. great groups of farms; that the right of way of a railroad company through a thickly-settled district or between important points is worth more than its rolling stock; that the value of workingmen’s cottages in the suburbs is trifling in comparison with the value of city residence sites—the absurdity, if not the dishonesty, of the plea that the single tax would discriminate against farmers and small home owners and in favor of the rich is evident. The bad faith of this plea is emphasized when we consider that under existing systems of taxation the farmer and the poor home owner are compelled to pay in taxes on improvements, food, clothing, and other objects of consumption much more than the full annual value of their bare land.

Q. Do you hold with Mr. George that the government should own and operate natural monopolies, or those great monopolies which are operated for the benefit of all the public, as the railways, telegraphs, etc.?

A. No; I hold that, as the single-tax platform says, “it is a fundamental truth that all men are equally entitled to the use of the earth.” As the streets and railroad beds are earth, all are equally entitled to use them. They are highways, and should be treated as such. Mr. George did not carry all his principles as far as we may carry them. I do not see why any liberties should be restricted, nor why the “governors,” who are only a part of the people, should have any exclusive privilege of owning and operating either wires, legs, bicycles, cabs, railroad engines or any other form of locomotion.

Q. What are your views in regard to trusts?

A. There are trusts open to competition and trusts protected from competition. The one kind is a natural and healthy growth, the other an artificial and injurious one. The type of the trust open to competition is the department store; the type of the shielded trust is the coal combine. The reduction in employment of labor in the open trust is due only to greater economy in working; the reduction of the employment of labor in the protected trust is due to restriction of product.

The monopoly feature of trusts always depends upon some restrictive or prohibitive laws—mainly tariff, patent, currency, and land laws. Some of the trusts shelter themselves by combination with that form of land monopoly that lies in a railroad “right of way.” The money combination has the ten per cent. State bank tax, the privilege to the national banks of issue of currency, and the free coinage of gold. The cure for this, as for all other injurious trusts, is not to make more laws but to sweep away the favoring laws on which the evils depend.

The trusts are gaining in strength and in organization, and will oppose a more effective resistance to any absorption by the public than private businesses could do. They must be attacked, by degrees, through the taxing power. We must repeal law after law from which their strength is derived, so as to secure equal freedom to all to engage in those businesses which are not in their nature monopolies. As to those which in their nature depend upon monopoly, we must take under public control that part of them which is necessarily a monopoly. That is, we must destroy patent and money monopolies, make all highways public roads, and open the land to those who will use it—by taxing it so as to make it unprofitable to hold any of it out of use.

Bolton Hall, Declaration of Children's Independence

Bolton Hall, "Declaration of Children's Independence," The Outlook, 59, 7 (June 18, 1898), 431.

Declaration of Children's Independence

By Bolton Hall

When you see a furious man beating his horse, you do not inquire whether the horse was naughty or not; you say, “That is brutal,” and threaten to report him for cruelty to animals. Your children, however, are beaten at home by angry parents, and it is not reported. No; you and I tell the children, whose angels are always beholding the face of their Father which is in heaven,” that they are wicked and that God will punish them; then, lest God should make some mistake, we punish them ourselves.

The “divine right” of parents to rule is as ridiculous as the “divine right” of kings, and much nre injurious; the Declaration of our Independence says that “governments derive their just powers from the consent of the governed.” Have your children con- seated that you should be their policeman, judge, and jailer every time you get into a bad temper? Truly.” neglect and contempt of human rights” are responsible for as much of the miseries of childhood as of society.

“But it is necessary to punish children,” you say. Necessary, but not right!—that is equivalent to saying, either that there is no God, or that his law will not work. You are not God yourself, and to punish is to assume more than divine wisdom, for there are no punishments in God’s order of nature, only inevitable consequences. Remember that scarcely Omniscience could measure out punishment suited exactly to the offense. Harmony, Consequence, Law: that is the message of the Infinite; and when you secrete the candy-box, lest the child should over-indulge, you deprive him of his birthright of opportunity for self-restraint. I daily see a child who will play with candy all day long and never touch a bit, except under her mother’s advice. She says, “It would not be good for me.” She has learned that faith that is justified by its works.

The Nature of Things is a school in which one learns to rule his own spirit, to control himself. Then are we to counteract the discipline of the schoolmasters of God?

Of course, it takes more thee and trouble to teach children than it does to whack them; but have you anything better worth the time and trouble—except to go to afternoon teas?

Love, Patience, Experience; these, and not slippers, are the divine means of teaching; for bruising can teach a child nothing but that you are a bruiser, which he would soon enough learn without your pains. But your bruising does lead a child to think that if you are not there to punish wrong-doing, it will go unpunished, and that whatsoever the child soweth, that shall he not also reap, but something else—the only real infidelity.

But, my lazy, dear friend, the world is so made that it really pays to do right. “Godliness is profitable for all things:” such is the goodness and the severity of God; and you will be surprised to find how even the young barbarian whom you have brought forth and developed will respond to kindness. He is not really worse than the boys at the Elmira Reformatory or than Dr. Arnold’s Rugby boys; if the appeal to reason and righteousness succeeds with them, it might with your little child; and if you must treat him as a mere animal, it is because you have brought him up as a mere brute and not as a reasonable soul. Experience is a severe teacher, but there is no other for him or for us; the most we can do is to repeat, explain, and illustrate her lessons. To constantly stand in her way is the only “sparing of the rod” that can really spoil the child.

My baby sat next me at table as soon as it was able to sit up, and was consumed with a desire to reach the silver kettle of hot metal. I carefully explained by signs that it would burn. Nevertheless, baby sensibly concluded to try for itself. All right. It did burn. Papa was wiser than baby thought, and could safely be trusted again; also baby could be trusted near the kettle. If the child had trusted without trying, it would have been a little fool; and if I had forced it to, I would have been a big one.

If the child has eaten enough, make him understand that; and if he will then eat more, let him have indigestion, and let him under-stand the cause and the consequent discomfort. “But most of the discomfort and care will fall upon me,” you say; true, thank God for that. We can somewhat bear one another’s burdens. Besides, thereby you may get some of the education yourself.

Your little boy sees you take out a knife, curious, shining, and cut a stick in two. He feels the faculty in himself also to work such miracles as that, if he only had the knife. But you tell him not to touch it. Being wiser than you, he does touch it: if no evil happens, you are convicted of error; if he cuts his fingers, does not that hurt? then why do you box his ears? It only makes him think you are stupid or revengeful (he is only a child). Better far to let him try, explain to him its dangers, protect him in the trial, and, as soon as he has learned them, let him have a knife.

Thereby you have fulfilled the highest mission of man. What is the good of you and of me except to show the right and warn against the wrong? To the extent that we do those things, we are the Prophets of the Lord.

A child whose education has been by experience will not, like nearly all young girls, run out in the wet with thin shoes, merely because Mamma is not there to say no; nor will she clandestinely marry a good-looking “Count.”

Let your children know the truth, and they will trust to it and you. Appeal always to the divinity in little men, and not to the little beast. If something necessarily disagreeable must be done (there are few such things), explain the reasons, if there be any; let the little one know just how much pain it may have to undergo, and accustom it to “do what is wise.” If it sometimes refuses to do it, the mischief is less than to run the risk of “breaking its will;” I had as soon break a child’s back as its will Where deadly peril threatens, do for your child what you ought to do for your neighbor; you have no right to do more or less. If you see a man ignorantly run in front of the cars, you pull him back; if he but goes out in the rain, you only warn him. So you may do with your child.

You may advise with your superior intelligence; you must not substitute your mind for his. You may guide by your greater knowledge; but you cannot alter his nature with a club. Above all things, do not condemn him: “judge not, that ye be not judged”—for your judgment will probably be wrong.

W. H. Van Ornum, A Problem in Sociology

William Henry Van Ornum, "A Problem in Sociology," The Arena, XXV, 1 (January 1901), 42-47.

A PROBLEM IN SOCIOLOGY.

IN an article in the September, I900, ARENA, on "The Study and Needs of Sociology," I mentioned two seemingly antagonistic tendencies in social development—one the aspiration toward freedom, which has been the characteristic of every people in every time, and the other the equally marked tendency toward slavery through the growing dependence of each person upon others for even the commonest necessities of life. These opposite tendencies were noted as one of the problems in sociology that must be studied and harmonized before such a thing as a science of sociology becomes possible. I will now consider that proposition and see if there is a way to solve it. But, first, let us understand what is meant by the tendency to slavery through the growing dependence of each person upon others for the common necessities of life.

The most conspicuous characteristic of our industrial system is the constantly growing subdivision of labor, whereby each occupation divides itself into a multitude of smaller occupations, each more specialized than its predecessor, and giving opportunity for the exercise of more skill in their smaller fields. For instance, it is within the memory of many now living when there were watchmakers: that is, when the watchmaker learned to make a whole watch. It required an apprenticeship of many of the best years of the lives of the artisans to learn their trade at all; and when learned, it was incomplete. The watches turned out by hand were, at best, crude and imperfect. But, as the occupation of watchmaking became more and more specialized and subdivided, so that one person performed less and less of the whole work of making a watch, greater and still greater accuracy of all the parts became possible; watches were made better on the whole, and less time was required both to produce the watch and to learn the trade. Other advantages were also made possible by this means. The greater the subdivision of the labor of watchmaking, the simpler became the different processes; consequently, the application of machinery to the art of watchmaking became more and more possible. This has gone on until almost the entire watch is made by machinery; watches are better and more accurately made; and, for the most part, nobody need spend much time in learning how to make watches. That is to say, the time required to learn how to do the little that any one is called upon to do in the making of watches is so small that any one can learn it in from a few hours to a few days. Of course, expertness only comes by practice; but almost anybody can learn to work in a factory at the making of watches so quickly that the old-time watchmaker would have regarded any person as a fool who should have hinted that such a thing would ever become possible.

The same tendencies noted in the industry of watchmaking are equally marked in every other: The movement toward an extreme subdivision of labor applies to every occupation, calling, and profession; arid, while it has added enormously to the productiveness of labor, it has added scarcely anything to the wages of labor. But, on the contrary, it has made the laborers more and more dependent upon one another and upon their employers for the commonest things of life. No man any longer produces the whole of any one thing that he consumes; and if one were thrown upon his own resources, aside from the possible assistance of others, in almost any part of the habitable world, he would certainly perish.

This mutual dependence of the workers is supplemented by certain social adjustments that have grown up along with the entire industrial system, forming a part of it, and that make that dependence one of almost absolute helplessness. Along with the artisan has developed the master, the owner of the factory and the machinery—the capitalist. He owns, not only the shop and tools and the machinery, but the land from which are taken the raw materials that the worker uses in making the goods he turns out. The new-born babe is scarcely more dependent than the artisan with no right to his tools or to the raw materials necessary to carry on his industry. Unless he can find a master he must starve, even though he is ready and willing to work for anybody that will hire him. And the further this system of industry develops, the more general the application of machinery becomes, and the more productive becomes that labor, the more completely the laborer is in the power of the master. At present his only recourse is in trades unions, which, at best, are wholly inadequate. This is what is meant by the "tendency toward slavery," above referred to.

Nor is this tendency confined to what is called the working class. It extends to those of every other. There is no liberty for one class that does not extend to all. And there can be no slavery for one that is not shared by all. Human society is an organism that has been developed through ages of evolutionary growth; and, like the members of our physical bodies, all must suffer in sympathy with those afflicted. There is no way in which we can escape that suffering; hence, if we permit the continuance of a wrong that works injury to any member of this social organism, we are all sure to have our full share of that injury to bear. It bears upon us in a thousand ways in which we least expect it; so that the burdens that fall upon the artisans, the workers, are the very ones that bend the backs of every man, woman, and child in the land. Thus this "tendency toward slavery" is one that applies to all the members of our social organism. Contrasting this tendency, everywhere observable, with the love of liberty implanted in every heart, it is evident that there must come a condition of stress, of discontent, of strikes, and all manner of disturbances, and, when the stress becomes great enough, of insurrections and revolutions to break the surroundings and give opportunity for the aspirations toward liberty to find expression.

Why should these things be? Why should not the increased productiveness of labor bring increased comfort and enjoyment to the workers? It may be answered that it does; that the toilers are better housed, better fed, and better clothed than they were a hundred or even fifty years ago. Admit it, and still it proves nothing. Their bettered condition is as nothing compared to the increase in the productiveness of their labor. It is in nowise commensurate with their earnings. It has not even kept pace with the increase in their needs. But the aspiration toward liberty, which at times may sleep, is certain to reawaken and demand such a readjustment as will be more in accordance with those aspirations. There are periods when resistance to tyranny comes easy, when the very atmosphere seems charged with revolution, and when the great mass of men appear to rise as by some mighty impulse to achieve greater liberty. This impulse assumes different forms at different times. At one time it revolts against religious tyranny, at another it seeks freedom of speech and the press, while again it claims political equality. The particular form of the revolt is always determined by the special form of the oppression that for the time bears most heavily upon the people. The indications are that the world is approaching another such an era; but, unlike the others, it aims at economic freedom. The economic subjection already pointed out has become the most conspicuous abuse of our time, or of all times; and the resistance is certain to focus right there. Again, unlike other great epochs, the questions to be settled are economic ones. The struggle will be conducted along economic lines. It is the struggle that will solve the greatest problem in sociology that has ever been presented to the world—the problem of harmonizing the two seemingly opposite tendencies in human evolution: the one toward freedom and the other toward slavery. Let us see if we can make a forecast of that evolution.

The money question has been by far the most prominent question before the people, not only of this country but of the world, for the last twenty-five years. Every civilized country has had an experience with it, and some have been brought to the verge of ruin—this country in 1893, for instance. Its methods are the oldest, the greatest, and the most universal of all the methods of exploitation and oppression in this world. All others are but children of this parent, and are as pygmies by its side. The events of the last ten years have unmasked its subtle ways until it stands before the world without a rival in any age or time in the cruelty of its greed and its unrelenting avarice. Then, too, it has organized its power and fortified itself in the laws of almost every country—until it regards itself, and most others regard it, as invincible. It is just this condition that always precedes the fall of a tyrant. His destruction always comes at the time when he feels the most secure. The oppressor can never so fortify himself as to guard all the lines of approach. This is as true of oppressive institutions as of men. The greatest struggle that the world has ever seen, greatest at least in its outcome, is even now upon us in the economic movement to free the world from its dependence upon the money power, which consists in the world's being obliged to use its money, and in order to get it to pay interest. The strength of that power is in its monopoly, and arrayed behind that it has every important government in the world. No wonder it feels secure! But "pride goeth before destruction, and a haughty look before a fall."

Even now business men are beginning to see that money can be made unnecessary in the conduct of business. They are awakening to the fact that when they go to the bank to borrow money they only get the legalized certificates of their own credit —credit that they must have before they go, or they will get no money. They begin to see that every dollar they pay as interest, or discounts, or commissions on their loans, is really so much paid for the privilege of using their own credits— something for which the lender renders no equivalent whatever; and that the lender's power to take arises wholly from his monopoly of certain tools of trade. Business men are asking themselves if there is not some way whereby they can certify to one another's credit and arrange for an easy and safe transfer of those credits without being compelled to use legalized certificates that somebody else controls. The moneyed interests have grown rich trading on other people's credits. They pretend to extend credit to their customers, but really do nothing of the kind. By certain schemes and manipulations they have obtained control of the sources of supply of the legalized certificates of credit, which they think the people must have in order to do their business; and when persons that have credit want certificates thereof they make them pay smartly under the idea that they are getting credit. The bankers have their clearing houses, and daily transfer vast credits practically without money. Other people can do the same if they want to. The same principle can be adapted to the transaction of business until not a hundredth part of the money now required will be necessary to carry on business. This will decrease the demand for money, and its price will fall until interest will disappear—and with it all danger of panics and periods of business depression.

Yet these are not the only nor the most important changes that will be brought about. Under such a system as this, every person will control his own credits and nobody's else. The basis of every one's credit will become the service that he can render to his fellow-men; that is, the labor he performs. Every one who works, either with head or hand, can realize on that labor in credits that he can utilize without waiting to turn those credits into money. Privilege will no longer give credit; so that everybody must render service—perform labor of some kind. It furnishes the basis of a reorganization of society upon that of mutual service. All this is within not only the possibilities but the probabilities of the near future. When it is once worked out, it will be the solution of the problem of the ages—the emancipation of man and the harmonizing of the two opposing tendencies in human society: because it will be the achievement of perfect economic liberty, which includes all and is the expression of every form of liberty. At the same time it will be coupled with the perfect dependence of each upon the other for mutual helpfulness.

WILLIAM H. VAN ORNUM.

Chicago, Ill.

Van Ornum, The Study and Needs of Sociology

William Henry Van Ornum, "The Study and Needs of Sociology," The Arena, XXIV, 3 (September 1900), 328.


THE STUDY AND NEEDS OF SOCIOLOGY.

THE need of a science of social relations becomes painfully manifest the moment we realize that there is nothing today that meets this requirement. Almost all the social questions that vex the people and threaten the existence of social order would quickly disappear if there were formulated a body of scientific principles based on known facts and in harmony with the nature, aspirations, and tendencies of the people who constitute all society. I will try to make this clear.

Science is defined by Webster as "knowledge duly arranged, and referred to general truths and principles on which it is founded, and from which it is derived; a branch of learning considered as having certain completeness, philosophical knowledge, profound knowledge, complete knowledge, true knowledge." This is what I mean by science; and this is what I plead for when I present the needs of the time for a science of sociology. It must be a science that stands or falls, at all times, upon the truth or falsity of its proclaimed facts and principles. A truth needs not the sanction of authority, the protection of law, or the safeguard of orthodoxy. These things are but an offense, a stench in the nostrils of truth. Whenever any proposition needs these supports, it is time to bring it to the bar of truth and call upon it to defend itself against the charge of error. It is only error—only falsehood that needs any sort of artificial crutch to lean upon outside of itself.

Now, taking sociology to mean "that branch of philosophy which treats of human society," it is evident that as yet there is no such thing as a science of sociology. There is nothing within the realm of human knowledge hearing upon social relations that in any way answers the requirements as to philosophic truth and completeness which are called for by our definition of science. It is true that there exists a body of teaching which is given in some of the colleges and universities, under the name of sociology; but it lacks every element of science, as is readily seen even on slight examination. Nor is it possible that this should be different under the circumstances. The revenues of present institutions of learning, with rare exceptions, depend upon endowments made up of gifts, actual or prospective, from wealthy men who furnish the principal resources of these institutions. The governing bodies, the trustees, hold their places as the agents of their rich patrons, or else as suppliants begging for endowments with which to carry on their work. This necessarily makes them subservient to wealth as such, and prevents all teaching in those institutions that would offend those actual or prospective donors by attacking their private accumulations or the privileges by which they were obtained. It is obvious, then, that no matter how conscientious and faithful may be the instructors in those endowed institutions, or institutions seeking endowments, no body of teaching bearing upon social adjustments can ever prevail that tends to lessen the power of the rich over the poor or to prevent the accumulation of their riches. And it is just as impossible that a science of human society, the application of which, in practice, would equally preserve and protect all the members of that society, by providing for the needs of all without favor, should ever originate in such an environment.

To show that this is no fanciful statement of a remote and improbable contingency, I have only to point to the long list of professors who have been dismissed from their places within the last ten years, for teaching social doctrines at variance with the supposed interests of men of wealth, or who have espoused the cause of the poor against their rich oppressors. These cases have been too many and too conspicuous to require more than a general mention. In few of them has there been more than a pretense that the action taken was for other reasons than to gain the favor of those who make endowments to institutions of learning. When we come to the fundamental principles on which a science of sociology must be built, if we are ever to have such a science, it will be seen how vital it is to the wealthy and privileged classes not only that no such science should be taught but that there should be no such science to be taught.

That which is taught in the schools as social science is a jumble of partial facts and unsupported theories under the heads of "science of government," "political economy," ''finance,'' and "social problems." The social problems include a few harmless things about wages, trades-unions, monopolies, pauperism, and criminality, all tending to foster the idea of some essential superiority and virtue on the part of the rich and justifying their rulership over the poor. They are harmless in that they do not endanger the privileges of the rich, but vicious and hurtful to the extent that they promote false notions of human relationships and hinder the development of better social adjustments. The science of government, so far as it is a science at all, is the science of rulership—of the mastery of a part of the people over others; the science of spoliation—of greed and of exploitation. It is based upon the principle of getting the utmost away from everybody else and giving the least possible in return. It is the philosophy of "dog eat dog." Historically and philosophically, it is the direct antithesis of freedom and equality, upon which all scientific society must rest.

Their political economy and finance are no better. They make no pretense to economic justice. The schools are only propagating-grounds for spreading economic heresies that violate every principle of righteousness in the interest of the rich. Here are laid the foundations of schemes for taxing away the substance of the poor so subtly and silently that the poor shall never suspect that they are being robbed. And here are taught doctrines of finance that perpetuate the slavery of debt upon the whole world. So that there is no such thing as a science of sociology; and if such a science is ever to be constructed it must be done outside of the recognized institutions of learning.

It may be objected that all this takes no account of the great number of institutions for higher education under the control of the State and municipal authorities, and which are supported by taxation; but wealth governs here just as absolutely, only in a different way, as it does in those privately endowed. The contributions of the rich to the campaign funds of the political parties give to them the same influence over political administrations that they enjoy in the administration of endowed colleges. The one concern, greater than all others, of every political party or administration is to continue itself in power or to displace its opponent. To do this it must have money and lots of it. And those who furnish the money are the rich and privileged, who dictate the terms on which they make their contributions. No party can, except under rare circumstances, win an election and attain to power without the favor of these large contributors; and after it has obtained the power its only hope of keeping it is to maintain its standing with those contributors. Therefore, wealth exerts the same influence in the one class of institutions that it does in the other. In one case it operates through the college trustee, while in the other it is through the political boss; but in each the control is equally effective. It is idle to hope for relief from institutions controlled by either of these agencies.

This is not to blame either the authorities or instructors in these institutions. We can condemn the system without passing judgment on the men. If we tolerate the system we cannot justly find fault with those who take advantage of it. This condition of affairs must continue so long as the colleges and universities depend upon present methods of raising their revenues. The system of endowments and State support has outlived its usefulness. It has become an abuse. It no longer promotes human progress by increasing the facilities for education; but it hampers progress by limiting the opportunities for obtaining an education. It is only a small percentage at best, and that percentage is fast decreasing, of the people who can go to college and get what is termed a liberal education. With an adequate science of sociology, something that would be recognized as bearing the manifest stamp of truth, this would be changed. Society would quickly shape itself to meet the requirements. The privileges of the rich only continue by reason of the ignorance of the people. Once the nature and effect of those privileges became generally known they would be brought to a speedy termination. The people would no longer give up their earnings to support an idle and useless class. Instead of an almost universal poverty there would come a universal prosperity in which all could indulge their utmost ambitions in the line of study. There was a time when endowments promoted the spread of knowledge—when they were necessary to the growth and development of education; but that time has passed. When the production of wealth was slow and difficult and was mainly carried on by manual labor, it was only a few who could afford the time and expense required to obtain an education. The work of enlarging the field of human knowledge through original research had to be left to the rich. A leisure class was necessary. But now, when the machine has taken the place of human muscles, when steam and electricity furnish the motive power, and when labor has been subdivided until a few months at most, and often a few days, suffice for the acquirement of the skill needed for most of the mechanical occupations, there is no longer need of a leisure class as distinguished from a working class. Privilege has no longer a reason to be.

I shall be asked how it is possible to provide for the support of public institutions of learning except it be by taxation. It is not possible now. Things must go on much as they are until a better understanding is reached. A change can only come as a result of a distribution of wealth in which all shall share after a more scientific system has been found and applied. This may consist only in the destruction of class privileges whereby a few now exercise so preponderating an influence in public affairs. It is impossible to tell beforehand just what changes will come as a result of certain other changes. The political machine that we call the State may be abolished entirely; or it may slough off its present characteristics of force and violence and preserve only its administrative features. Or, again, a new business organization may develop from and through the cooperative needs of the people that will supply all the requirements of a public administration without restriction of the freedom of individuals. This is already done in a measure by the existing stock companies, which administer the affairs of the members without interfering with the personal liberty of those members. But one thing is certain—that, whatever form the new organization shall take on, the needs of the people will determine what that form shall be. At present I think the wise thing is to encourage private institutions of learning that depend upon fees of tuition for their revenues; and then bend every exertion to destroy privilege and increase the resources of the people, and therefore their ability to meet expenditures. Their resources will increase just in proportion as the power of privilege to expropriate their substance is decreased. The development of a science of sociology is the one thing needed to make plain the methods by which this can be accomplished.

On entering upon the study of sociology, from any possible starting-point, one is immediately struck with the multitude of theories that prevail in every branch into which the subject divides itself. Writers almost innumerable have formulated peculiar notions on special subjects, according to their own varied interests or inclinations, with slight regard to their bearing upon others. With rare exceptions these notions are the outgrowth of class prejudices accented by a dense ignorance of the facts and conditions in other classes than their own, which easily magnify the importance of minor facts and principles while missing entirely the greater and more general truths. In this way there has come to be a seeming wilderness of theories and speculations without order or harmony, oftentimes the most contradictory. Thus all manner of cure-alls are offered to the public, each warranted to correct every social ill and usher in a social millennium if only the plans formulated by its particular author are adopted and applied. As a result, we have the people divided into warring factions under different names, each struggling for the mastery, and conducting their warfare in a spirit of partisanship and intolerance well calculated to hide the truth rather than reveal it. And, still worse, we have the professed followers of the great Teacher—who, more than all others, laid down the fundamental principles on which all social science must rest—trying to care our social ills by an individual salvation: putting an individual plaster on a social sore.

There is nothing discouraging in this condition of things. On the contrary, it is a hopeful sign. This is the condition that must precede the formulation of a science of sociology. In this way all the facts and theories must be developed and brought to the attention of the real workers in the scientific field, who must find, by large generalizations, the underlying principles of human association. In the same way the sciences of zoology and botany were made possible. A vast amount of knowledge was collected about the physical structure, characteristics, and habitat of plants, and also of the structure, habits, and life history of the lower animals, before these sciences were possible. The same thing has been true of every other branch of science. It has been necessary that all these special theories on the subject of human relationships should be promulgated in order to compel the coming sociologist to take due account of all the factors in the problem before him.

One of the greatest obstacles in the way of the formulation of a science of sociology has been the problem of harmonizing two well-marked tendencies in human development that are seemingly antagonistic. One is, the aspiration everywhere of mankind toward liberty. In every country and in every age this has been the watchword of all popular uprisings and the stimulus to exalted endeavor. And yet, along with the struggles for the realization of this ideal, has gone another tendency to the enslavement of the individual. This has been a marked characteristic, increasingly so, particularly in industry, during the last hundred years, if not always. There has been a steady increase in the subdivision of labor and the application of machinery whereby each individual produces less and less of the things needed for the satisfaction of his own wants, until no man any longer produces more than an infinitesimal part of anything. Each is becoming more and more dependent upon all the others in the social organism for even the commonest necessaries of life. Along with this tendency has gone the rapid absorption, by a few individuals, of both the natural resources and the instruments of production, without which industry is impossible; so that the mass of the people are being enslaved, through their needs, to a small part of their fellows. Manifestly there can be no science of sociology that does not take these facts into account and does not harmonize them. This is one of the problems that must be mastered before such a science is possible; but it is only one. In the meantime, the facts of social relations must be studied, and taught in such schools as are free to teach them; and the various theories must be brought to the test of criticism until the time shall come when the knowledge shall be systematically arranged.

When a sufficient knowledge of the details has been obtained, some one with a vision broad enough to take in the whole field, and with keen enough insight to distinguish between essentials and non-essentials, will construct a science of sociology—or, at least, furnish a clew that will enable some one else to do it. Other investigators will correct the mistakes of the first, until the science comes to possess all the completeness and unity of botany or zoology. It will then meet the requirements of Webster's definition already quoted. But it can never spring from the present endowed or State-supported schools and colleges; nor is it likely to be taught in them. When the time arrives that we have such a science, these schools and colleges will have disappeared. Nature has a way of killing any institution when it ceases to minister to human needs; and the killing process, in this case, has already begun, notwithstanding all their wealth and resources. They are getting more and more out of touch and sympathy with the people, which is both the first and final step to their decay. Their wealth cannot save them. The future society must provide for the preservation and sustenance of all the people; and a teaching that fails to give voice to that aspiration will be rejected. A society that fails to do this has no reason to be. And a sociology that formulates the structure of that society must spring from and be taught by agencies independent of endowments, or revenues derived from political sources, as we know politics now. The aspirations of the people toward liberty are certain to be realized.

WILLIAM HENRY VAN ORNUM.

Chicago, Ill.

W. H. Van Ornum, The Problem of Criminality



THE PROBLEM OF CRIMINALITY. (Reprinted from the Twentieth Century.)

William Henry Van Ornum

I am asked a thousand and one times, by those who fear the establishment of a society based upon personal liberty, "What are you going to do with your criminals?" But this is not a question which is half as important to me, or to those on my side, as it is to those who are opposed to any change at all. For ourselves, we are not called upon to answer that question until we have criminals to dispose of. We hold that just social conditions would reduce and finally abolish criminality. In other words, the result would be to stop making them. But with the other side it is quite different. "What are you going to do with your criminals?" is already a pressing question for them. Criminality is increasing at such a ratio that it I sdifficult to find prison room to confine the criminals. What with the criminals in and out of prison (and the indications are that there are more out than in), capitalism is having a hard time of it. And yet it asks, in the most confident way, what are we going to do with the criminals, as if its own solution of the problem was entirely satisfactory. But it is not. Every student of social questions knows that the growing importance of the problem of criminality and its treatment is one of the most pressing and difficult which this age is called upon to face. In fact, capitalism presents no solution. The most it does, or attempts to do, is to forcibly repress the expression of it. But this is like a man trying to hold a plank against a break in a dam to prevent the water from cutting the dam away altogether, although he knows that the water is rising higher and higher and must soon sweep both him and the dam away together.

So we are asking the apologists for things as they are what they are going to do with their criminals. And it is a question which they must answer, for they must do something If they don't, the criminals will do something with them The special privileges, inequalities and injustices in society cannot continue without maintaining that stress which results in crime. The greater the stress the greater is bound to be the crime. So, pile up your repressive laws. Fortify and protect the privileges of the rich. Hold the plank tight against the dam lest any of the water escape. See how the great fortunes are growing. The water is rising higher and higher. Well! How long can you keep it up? That is the only question.

There is another view to take of the matter. Does it pay to take such risks? Is it worth what it costs to rear a rate of human wolves who are ready to tear you in pieces at the first opportunity that offers? Stop and think what those great fortunes cost you, my rich friends, who control for the time being the destinies of the world. There is something in this world of more importance than wealth, that is manhood. Can you develop a high type of manhood in an atmosphere of greed? Do you receive anything which will compensate you for the worry and anxiety attendant upon making and watching investments, and collecting and managing their revenues? Do you not see that you are sacrificing your possibilities for personal development, your ease, your comfort, even your very safety, in order to get and keep fortunes which you can never use, and that only bring labor and worry to care for them? All any man can have in this world is what he can enjoy. If he takes more, he merely withdraws it from the possibility of others' enjoyment, without benefiting himself. Then, when some take more than they need, others have less, and there is stress in society. This requires law and the machinery of administration to protect the few in possessions which are of no use to them except to minister to their avarice and greed. It requires law to hold the people down and enable the rich to acquire and keep their riches. Do you know what crime is? Do you know what it comes from? Let me tell you! It is the natural and inevitable resistance to the laws which enable you to get and keep your wealth. I will try and make that clear. Suppose you were a mechanic and wanted to raise a column of water to a given height, you would have to apply force in some way, to do it. And the greater the force applied, the higher the water would rise. But the return pressure of the water always exactly equals the force applied. This is a physical law of nature, and acts with unvarying certainty.

Now, the same thing applies in human dynamics. If you apply the pressure of restrictive laws to men, they, naturally and inevitably, resist just in proportion to the force of the restriction. They, naturally, seek freedom; and, openly or covertly, rebel against whatever restricts them in the exercise of it. Your laws of property, that you call "rights of property," which are purely creations of the law, bear heavily upon the people. They hinder them in the freedom of their action. If the people wish to build houses for themselves, you own the land; and the law protects you in the possession of it. If they would raise food, they must make terms with you or go hungry. Would they mine ores with which to fashion useful implements, you stand in the way. They cannot even cut firewood, make bricks, dig coal, do anything without paying toll to those who do nothing but who have the law on their side. Then, on top of all this come patent laws, copyright laws, laws of taxation, laws of debt and for the forcible collection of it, laws of interest, laws of money and for the restriction of business, private rights to the highways of commerce, private ownership of the means for the employment and a multitude of others, all working to the advantage of a few and the disadvantage of the many. Even the sexes are not allowed to mate without consulting the law for the benefit and in consideration of the property rights of somebody. So the law is a constant instrument of restriction and repression in every act of life from the cradle to the grave. And, by means of its workings, the many are held down while a few get on top. Consequently, there are plenty of people all the time who resist the law; who seek to acquire wealth by methods which the law forbids, and who are called criminals. The proportion of those criminals and the degree of their criminality always exactly correspond to the intensity of the repression of the law.

The same principle holds good as to crimes against persons where no property is involved. Restrict the freedom of the individual and the individual, openly or covertly, rebels. His aspiration is for freedom and he chafes and frets against the bonds which bind him down. That is why I say that the resistance will always equal the force of the laws; and crime must keep pace with law. The more law the more crime. And vice versa, the less law the less will be the crime. This principle holds good the world over. All the statistics of crime in every civilized country where observations have been made and recorded, prove that crime rises and falls exactly in proportion as the social conditions bear lightly or heavily upon the masses.

I say again to the rich and to the apologists for things as they are: "What are you going to do with the criminals?" You are industriously grinding out more laws every year in congress, in the various state capitols, in the common councils of the cities, in the county boards and even in the school districts; and you are getting the equivalent in an increased number of criminals in every state in the union. You haven't prisons enough to accommodate them; and yet, you are making more all the time. What are you going to do with them?

W. H. Van Ornum, Mating or Marrying, Which?

MATING OR MARRYING, WHICH?

BY

William Henry Van Ornum

(Revised and enlarged from an address delivered by the author, before Lucifer Circle of Chicago, in October 1896, on the subject of Natural Selection.)

The distinctions of sex seem to extend throughout all nature, certainly through all animate nature; and there is reason to believe that it does not stop at the limits of what is termed the inanimate. in fact, who can say that nature is anywhere inanimate? Every atom of the universe seems to possess the power of selection, by which it is able, under favorable conditions, to attract to itself certain other atoms widely diverse from itself in physical properties, which, together form new substances and manifest new attractions. Along with these attractions and their correlative repulsions goes the active interplay of natural forces, which, throughout every part of the universe, is working evolutionary changes not unlike a progressive growth. Even deep below the ocean's bed, or far beneath the foundations of the everlasting hills, under pressures so great that they cannot be estimated, heat, electricity and magnetism, combined with chemical reactions are changing old forms into new ones in a manner strangely suggestive of vital action. Even there, the separate atoms are moving freely among each other and arranging themselves in definite order, building up crystals always according to certain patterns, each after its own kind.

No matter how much people may differ in opinion as to the First Cause of all this power of selection in nature, there can be no difference of opinion as to the fact of its existence. There are certain ways in which things act under certain conditions; and those conditions being the same, the same actions will always follow. It is convenient to call this uniformity of action a law of nature, taking nature to mean the sum total of the universe in which we live, with all the forces operating in and through it, including the possible First Cause, it there is such a First Cause. We may say then that the power of selection is inherent in every sentient being, every plant and every atom of the universe; and that the impulse to exercise it is a law of nature. All this may not be sexual selection; but sexual selection is clearly a part of it. It is a part of this universal impulse which drives different animals, different plants and different atoms to blend with others, either for their own perfection or for the production of others distinct from themselves. There is just one thought right here that is worth noting, because it is likely to have an important bearing upon our conclusions. Each separate animal, plant, or atom possesses this power of selection for itself and not for others; and its own impulses are adequate for the proper exercise of it, without interference from others. At least, this is the case with everything below the human animal. Why should it not also be true of him?

This natural selection, as applied to sex when free from outside interference, is what we will call mating; while a union under formalities and regulations, imposed by society as a prerequisite to any union, constituting a limitation of the natural freedom of selection, is what we will call marriage.

Our purpose is not to enter into any elaborate consideration of the sexual relations of other beings than mankind, further than to throw needed light upon that important subject. Much has been written and spoken during the last twenty years on natural selection; but when it comes to elucidating the way in which natural selection works, in every day life, among human animals at least, and its consequent bearing upon social customs and moral standards, it does not seem to me that much light has been shed upon the subject. And yet, it is highly important that we understand the practical workings of a natural law which exercises so great an influence over the lives and characters of individuals; and, in a larger way, over the life and character of the race.

Marriage consists in certain formalities which society imposes upon individuals for certain purposes, as a prerequisite to the granting of its permission to the sexes to mate at all. Not that society rightfully has anything to say as to who may or may not mate; or the conditions of the mating; but it assumes to determine these questions as a means of perpetuating the institution of private property, and the inequalities which grow gut of it. The necessity and the only necessity for the exercise of any regulation whatever, on the part of society, of the relations of the sexes, arises from the necessity of preserving private fortunes. If private fortunes are to be preserved and perpetuated from one generation to another, then it is necessary to maintain the integrity of the marriage relation and the control of society over it. It is for this purpose that the distinction is made between legitimate and illegitimate children; that is, to preserve the succession of estates: to protect one man against being saddled with the expense of the support of another man's children, and so be made to suffer in his estate. And again, if a system of property rights is to be preserved according to which each person's claims are to be weighed and measured against the claims of each other person; if we must continue to take from some by law, to confer upon others, according to certain predetermined rules which the greedy will find ways to break whenever they think they will not be caught; if the present scramble for individual fortunes is to be kept up, with its resulting inequalities and injustices; if there must continue to be born into the world certain persons with more and better rights than 'inhere in others, the right of succession to estates, for instance, then it is necessary that society should continue to interfere in the natural right of individuals to mate as they please; and to preserve the marriage relation intact, or as near intact as theological dogmas, moral codes and statutary enactments can compel. No matter at what expense of suffering, of suppression of natural instincts, of consequences to offspring born of low ideals, ruined from conception in their physical and mental constitutions: I say, no matter at what expense of all these, the marriage relation must be preserved. The reason to be for the institution of marriage lies in the institution of property. When that falls, marriage as a compulsory institution will fall with it.

Let those who entertain any doubt as to the truth of the statement that the purpose of the institution of marriage is solely to preserve private estates and determine who is to yet the property in cases of succession, study the laws on the subject of marriage, both civil and ecclesiastical, in every country in the world where private property prevails. Everywhere they tell the same story: the fact of the marriage is the thing that determines the right of the child in the estate of the parent. In order the more certainly and effectually to control the actions of individuals in this matter, the Church has made marriage a religious sacrament; and so surrounded it with supernatural terrors, which it visits upon those who mate independent of its sanction. In this, the State has largely acquiesced; because its own object is identical with that of the Church; and it recognizes the effectiveness of its methods. In my other works I have shown how completely our whole social fabric is built upon property as a foundation.

It has become q