Chapter IV: Part 4

The system had, however, already begun to decay. The rise of the towns by the growth of trade gradually created new centres of independence and new classes who broke the bonds of innate status. The intrusion of the moneyed city classes and the Indian “Nabobs” into the rural districts tended to destroy the feudal idea. The growth of new sects in religion made fresh points of individual resistance, degenerating often into spiritual anarchy or unsocial quietism. The spread of learning built up a small but active disintegrating force of those who had detected the shams around them. But the real Perseus who was to free the people from their political bondage was Newcomen or Watt, Hargreaves or Crompton, Kay or Arkwright, whichever may be considered to have contributed the main stroke towards the Industrial Revolution of the last century.[20] From the inventions of these men came the machine industry with its innumerable secondary results--the Factory System and the upspringing of the Northern and Midland industrial towns,[21] and the evangelization of the waste places of the earth by the sale of grey shirtings. Throughout one-third of England the manor gave way to the mill or the mine; and the feudal lord had to slacken his hold of political and social power in order to give full play to the change which enriched him with boundless rents and mining royalties. And so it happened in England that the final collapse of mediævalism came, not by the Great Rebellion nor by the Whig Treason of 1688, nor yet by the rule of the Great Commoner, but by the Industrial Revolution of the eighteenth century, which created the England of to-day. Within a couple of generations the squire faded away before the mill-owner; and feudalism lingered thenceforth only in the rapidly diminishing rural districts, and in the empty remnants of ceremonial organization. The mediæval arrangement, in fact, could not survive the fall of the cottage industry; and it is, fundamentally, the use of new motors which has been for a generation destroying the individualist conception of property. The landlord and the capitalist are both finding that the steam-engine is a Frankenstein which they had better not have raised; for with it comes inevitably urban Democracy, the study of Political Economy, and Socialism.

The event which brought to a head the influences making for political change was the French Revolution. The fall of the Bastille was hailed by all who had been touched by the new ideas. “How much the greatest event it is that ever happened in the world! and how much the best!” wrote Charles James Fox.[22] It shewed, or seemed to shew, to men that a genuine social reconstruction was not only desirable, but possible. The National Assembly, respectable old oligarchy as it was, pointed the way to legislative fields not even yet completely worked out.

When the rulers of England perceived that in France at least Humpty Dumpty was actually down, the effect at first was to tighten the existing organization. The mildest agitation was put down with a cruelly strong hand. The Whig party in the House of Commons sank to half-a-dozen members. Prices were kept up and wages down, while the heaviest possible load of taxation was imposed on the suffering people. Then came the Peace, and Castlereagh’s “White Terror,” culminating in the “massacre of Peterloo” (1819) and Lord Sidmouth’s infamous “Six Acts.” But the old order was doomed. The suicide of Castlereagh was not only the end of the man, but also the sign of the collapse of the system. With a series of political wrenches there came the Repeal of the Test and Corporation Acts (1828), Catholic Emancipation (1829), the beginnings of legal and administrative reform, and finally the great Reform Bill of 1832, by which the reign of the middle class superseded aristocratic rule. But the people were no more enfranchised than they had been before. The Factory had beaten the Manor for the benefit, not of the factory hand, but of the millowner. Democracy was at the gates; but it was still on the wrong side of them. Its entry, however, was only a matter of time. Since 1832 English political history is the record of the reluctant enfranchisement of one class after another, by mere force of the tendencies of the age. None of these enfranchised classes has ever sincerely desired to admit new voters to share the privileges and submerge the power which it had won; but each political party in turn has been driven to “shoot Niagara” in order to compete with its opponents. The Whig Bill of 1832 enfranchised the middle-class for Parliament: the Municipal Corporations Act of 1835 gave them the control of the provincial towns. After a generation of agitation, it was ultimately the Tory party which gave the townspeople in 1867 Household Suffrage. Eleven years later a Conservative majority passed Sir Charles Dilke’s Act enfranchising the tenement occupier (1878). In 1885 the Liberals, intending permanently to ruin their opponents, gave the vote to the agricultural laborer; and last year (1888) it was the Tories, not to be outdone, who gave him the control of the local administration of the counties, and placed the government of London in the hands of a popularly elected council. Neither party can claim much credit for its reform bills, extorted as they have been, not by belief in Democracy, but by fear of the opposing faction. Even now the citizen is tricked out of his vote by every possible legal and administrative technicality; so that more than one-third of our adult men are unenfranchised,[23] together with the whole of the other sex. Neither the Conservative party nor the self-styled “Party of the Masses” gives proof of any real desire to give the vote to this not inconsiderable remnant; but both sides pay lip-homage to Democracy; and everyone knows that it is merely a waiting race between them as to which shall be driven to take the next step. The virtual completion of the political revolution is already in sight; and no more striking testimony can be given of the momentum of the new ideas which the Fall of the Bastille effectually spread over the world than this democratic triumph in England, within less than a century, over the political mediævalism of ten centuries growth.

The full significance of this triumph is as yet unsuspected by the ordinary politician. The industrial evolution has left the stranger a landless stranger in his own country. The political evolution is rapidly making him its ruler. Samson is feeling for his grip on the pillars.

THE PERIOD OF ANARCHY.

The result of the industrial revolution, with its dissolution of mediævalism amid an impetuous reaction against the bureaucratic tyranny of the past, was to leave all the new elements of society in a state of unrestrained license. Individual liberty, in the sense of freedom to privately appropriate the means of production, reached its maximum at the commencement of the century. No sentimental regulations hindered the free employment of land and capital to the greatest possible pecuniary gain of the proprietors, however many lives of men, women and children were used up in the process. Ignorant or unreflecting capitalists still speak of that terrible time with exultation. “It was not five per cent or ten per cent,” says one, “but thousands per cent that made the fortunes of Lancashire.”

Mr. Herbert Spencer and those who agree in his worship of Individualism[24] apparently desire to bring back the legal position which made possible the “white slavery” of which the “sins of legislators” have deprived us; but no serious attempt has ever been made to get repealed any one of the Factory Acts. Women working half naked in the coal mines; young children dragging trucks all day in the foul atmosphere of the underground galleries; infants bound to the loom for fifteen hours in the heated air of the cotton mill, and kept awake only by the onlooker’s lash; hours of labor for all, young and old, limited only by the utmost capabilities of physical endurance; complete absence of the sanitary provisions necessary to a rapidly growing population: these and other nameless iniquities will be found recorded as the results of freedom of contract and complete _laisser faire_ in the impartial pages of successive blue-book reports.[25] But the Liberal mill-owners of the day, aided by some of the political economists, stubbornly resisted every attempt to interfere with their freedom to use “their” capital and “their” hands as they found most profitable, and (like their successors to-day) predicted of each restriction as it arrived that it must inevitably destroy the export trade and deprive them of all profit whatsoever.

But this “acute outbreak of individualism, unchecked by the old restraints, and invested with almost a religious sanction by a certain soulless school of writers,”[26] was inevitable, after the economic blundering of governments in the eighteenth century. Prior to the scientific investigation of economic laws, men had naturally interfered in social arrangements with very unsatisfactory results. A specially extravagant or a specially thrifty king debased the currency, and then was surprised to find that in spite of stringent prohibitions prices went up and all good money fled the country. Wise statesmen, to keep up wages, encouraged the woollen manufactures of England by ruining those of Ireland, and were then astonished to find English wages cut by Irish pauper immigration. Benevolent parliaments attempted to raise the worker’s income by poor law allowances, and then found that they had lowered it. Christian kings eliminated half the skilled artisans from their kingdoms, and then found that they had ruined the rest by disabling industry. Government inspectors ordered how the cloth should be woven, what patterns should be made, and how broad the piece should be, until the manufacturers in despair cried out merely to be let alone.

When the early economists realized how radically wrong had been even the well-meant attempts to regulate economic relations by legislation, and how generally these attempts multiplied private monopolies, they leaned in their deductions heavily towards complete individual liberty. The administration of a populous state is such a very difficult matter, and when done on false principles is so certain to be badly done, that it was natural to advocate rather no administration at all than the interference of ignorant and interested bunglers. Nature, glorified by the worship of a famous school of French philosophers and English poets, and as yet unsuspected of the countless crimes of “the struggle for existence,” appeared at least more trustworthy than Castlereagh. Real Democratic administration seemed, in the time of the “White Terror,” and even under the milder Whig hypocrisy which succeeded it, hopelessly remote. The best thing to work and fight for was, apparently, the reduction to impotence and neutrality of all the “Powers that Be.” Their influence being for the moment hostile to the people, it behooved the people to destroy their influence altogether. And so grew up the doctrine of what Professor Huxley has since called “Administrative Nihilism.” It was the apotheosis of _Laisser Faire, Laisser Aller_.

Though the economists have since had to bear all the blame for what nearly everyone now perceives to have been an economic and social mistake, neither Hume nor Adam Smith caught the _laisser faire_ fever to as great an extent as their French contemporaries and imitators. The English industrial position was not the same as that of France. The “mercantile system” by which, as by “Fair Trade” to-day, foreign trade was to be regulated and encouraged according as it tended to cause the stock of goods, especially coin and bullion, to increase in the country, was the same on both sides of the Channel. But our political revolution had already been partly accomplished; and the more obvious shackles of feudalism had been long since struck off. No Englishman was compelled to grind his corn at the mill of the lord of the manor;[27] to give up unpaid days to plough the lord’s field and cart the lord’s hay; or to spend his nights in beating the waters of the lord’s marsh so that the croaking of the frogs might not disturb the lord’s repose. Our labor dues had long before been commuted for money payments; and these had become light owing to the change in currency values. Our apprenticeship laws and guild regulations were becoming rapidly inoperative. No vexatious excise or gabelle hampered our manufactures.

Tyranny there was, enough and to spare, and economic spoliation; but they did not take the form of personal interferences and indignities. The non-noble Frenchman was bond, and he knew it; the middle-class Englishman to a great extent thought himself free: his economic servitude, though it galled him, was not clearly distinguishable from the niggardliness of nature. The landlord in France was an obvious tyrant: here he certainly caused (by the abstraction of the economic rent) an artificial barrenness of the workers’ labor; but the barrenness was so old and had been so constant that it was not seen to be artificial, and was not resented as such. No peasant rebels against the blight. Accordingly, we have, since 1381, never had in England a burning of the _chateaux_; and, accordingly, too, Adam Smith is no complete champion of _laisser faire_, though his great work was effective mainly in sweeping away foreign trade restrictions and regulations, and in giving viability to labor by establishing the laborer’s geographical freedom to move and to enter into the wage contract when and where he best could. The English economists, stopping illogically short of the complete freedom preached by Rousseau and Godwin and the scientific Anarchists of to-day, advocated just as much freedom as sufficed to make the fortunes of Lancashire capitalists and to create the modern proletariat. The Utilitarians are appropriately coupled with the Political Economists in connexion with this phase of thought. Although Adam Smith did not belong to their school, almost the whole work of developing and popularizing the new science was done by them. It was not until after the Peace--when Bentham and James Mill were in full vigor, and soon to be reinforced by Austin, Villiers, John Stuart Mill, Roebuck, Grote, Ricardo, and others--that Political Economy became a force in England. The motive and enthusiasm for the new science undoubtedly came from the Utilitarian ethics. If the sole masters of man were pleasure and pain, the knowledge of the natural laws expressing the course of social action, and thus regulating pleasure and pain, became of vital importance. If it is God’s will, as Paley and Austin asserted, that men should seek for happiness, than the study of how to obtain economic comfort becomes a sacred duty, and has ever been so regarded by such rational divines as Malthus, Chalmers, Maurice, Kingsley, and the young High Church party of to-day. Christianity and the course of modern thought began to join hands; and we may see in Bishop Berkeley and Paley the forerunners of such a development as the Guild of St. Matthew.[28]

The Utilitarian philosophy, besides aiding in the popularization of economic science, strongly influenced its early character. The tendency to _Laisser Faire_ inherited from the country and century of upheaval and revolt against authority, was fostered by Bentham’s destructive criticism of all the venerable relics of the past. What is the use of it, he asked, of every shred of social institution then existing. What is the net result of its being upon individual happiness? Few of the laws and customs--little, indeed, of the social organization of that time could stand this test. England was covered with rotten survivals from bygone circumstances; the whole administration was an instrument for class domination and parasite nurture; the progress of the industrial revolution was rapidly making obsolete all laws, customs, proverbs, maxims, and nursery tales; and the sudden increase of population was baffling all expectations and disconcerting all arrangements. At last it came to be carelessly accepted as the teaching both of philosophy and of experience that every man must fight for himself; and “the devil take the hindmost” became the accepted social creed of what was still believed to be a Christian nation. Utilitarianism became the Protestantism of Sociology, and “how to make for self and family the best of both worlds” was assumed to be the duty, as it certainly was the aim, of every practical Englishman.

THE INTELLECTUAL AND MORAL REVOLT, AND ITS POLITICAL OUTCOME.

The new creed of “Philosophic Radicalism” did not have matters all its own way. Its doctrines might suit mill-owners and merchant princes, and all who were able to enjoy the delight of their own strength in the battle of life. But it was essentially a creed of Murdstones and Gradgrinds; and the first revolt came from the artistic side. The “nest of singing birds” at the Lakes would have none of it, though De Quincey worked out its abstract economics in a manner still unsurpassed. Coleridge did his best to drown it in German Transcendentalism. Robert Owen and his following of enthusiastic communistic co-operators steadfastly held up a loftier ideal. The great mass of the wage earners never bowed the knee to the principles upon which the current “White Slavery” was maintained. But the first man who really made a dint in the individualist shield was Carlyle, who knew how to compel men to listen to him. Oftener wrong than right in his particular proposals, he managed to keep alive the faith in nobler ends than making a fortune in this world and saving one’s soul in the next. Then came Maurice, Kingsley, Ruskin, and others who dared to impeach the current middle class cult; until finally, through Comte and John Stuart Mill, Darwin and Herbert Spencer, the conception of the Social Organism has at last penetrated to the minds, though not yet to the books, even of our professors of Political Economy.

Meanwhile, caring for none of these things, the practical man had been irresistibly driven in the same direction. In the teeth of the current Political Economy, and in spite of all the efforts of the millowning Liberals, England was compelled to put forth her hand to succor and protect her weaker members. Any number of Local Improvement Acts, Drainage Acts, Truck Acts, Mines Regulation Acts, Factory Acts, Public Health Acts, Adulteration Acts, were passing into law.[29] The liberty of the property owner to oppress the propertyless by the levy of the economic tribute of rent and interest began to be circumscribed, pared away, obstructed and forbidden in various directions. Slice after slice has gradually been cut from the profits of capital, and therefore from its selling value, by socially beneficial restrictions on its user’s liberty to do as he liked with it. Slice after slice has been cut off the incomes from rent and interest by the gradual shifting of taxation from consumers to persons enjoying incomes above the average of the kingdom.[30] Step by step the political power and political organization of the country have been used for industrial ends, until to-day the largest employer of labor is one of the ministers of the Crown (the Postmaster-General); and almost every conceivable trade is, somewhere or other, carried on by parish, municipality, or the National Government itself without the intervention of any middleman or capitalist. The theorists who denounce the taking by the community into its own hands of the organization of its own labor as a thing economically unclean, repugnant to the sturdy individual independence of Englishmen, and as yet outside the sphere of practical politics, seldom have the least suspicion of the extent to which it has already been carried.[31] Besides our international relations and the army, navy, police, and the courts of justice, the community now carries on for itself, in some part or another of these islands, the post-office, telegraphs, carriage of small commodities, coinage, surveys, the regulation of the currency and note issue, the provision of weights and measures, the making, sweeping, lighting, and repairing of streets, roads, and bridges, life insurance, the grant of annuities, shipbuilding, stockbroking, banking, farming, and money-lending. It provides for many thousands of us from birth to burial--midwifery, nursery, education, board and lodging, vaccination, medical attendance, medicine, public worship, amusements, and interment. It furnishes and maintains its own museums, parks, art galleries, libraries, concert-halls, roads, streets, bridges, markets, slaughter-houses, fire-engines, lighthouses, pilots, ferries, surf-boats, steam-tugs, life-boats, cemeteries, public baths, washhouses, pounds, harbors, piers, wharves, hospitals, dispensaries, gasworks, waterworks, tramways, telegraph cables, allotments, cow meadows, artizans’ dwellings, schools, churches, and reading-rooms. It carries on and publishes its own researches in geology, meteorology, statistics, zoology, geography, and even theology. In our Colonies the English Government further allows and encourages the communities to provide for themselves railways, canals, pawn-broking, theatres, forestry, cinchona farms, irrigation, leper villages, casinos, bathing establishments, and immigration, and to deal in ballast, guano, quinine, opium, salt, and what not. Every one of these functions, with those of the army, navy, police, and courts of justice, were at one time left to private enterprise, and were a source of legitimate individual investment of capital. Step by step the community has absorbed them, wholly or partially; and the area of private exploitation has been lessened. Parallel with this progressive nationalization or municipalization of industry, there has gone on the elimination of the purely personal element in business management. The older economists doubted whether anything but banking and insurance could be carried on by joint stock enterprise: now every conceivable industry, down to baking and milk-selling, is successfully managed by the salaried officers of large corporations of idle shareholders. More than one-third of the whole business of England, measured by the capital employed,[32] is now done by joint stock companies, whose shareholders could be expropriated by the community with no more dislocation of the industries carried on by them than is caused by the daily purchase of shares on the Stock Exchange.

Besides its direct supersession of private enterprise, the State now registers, inspects, and controls nearly all the industrial functions which it has not yet absorbed. In addition to births, marriages, deaths, and electors, the State registers all solicitors, barristers, notaries, patent agents, brokers, newspaper proprietors, playing-card makers, brewers, bankers, seamen, captains, mates, doctors, cabmen, hawkers, pawnbrokers, tobacconists, distillers, plate dealers, game dealers; all insurance companies, friendly societies, endowed schools and charities, limited companies, lands, houses, deeds, bills of sale, compositions, ships, arms, dogs, cabs, omnibuses, books, plays, pamphlets, newspapers, raw cotton movements, trademarks, and patents; lodging-houses, public-houses, refreshment-houses, theatres, music-halls, places of worship, elementary schools, and dancing rooms.

Nor is the registration a mere form. Most of the foregoing are also inspected and criticised, as are all railways, tramways, ships, mines, factories, canal-boats, public conveyances, fisheries, slaughter-houses, dairies, milkshops, bakeries, baby-farms, gasmeters, schools of anatomy, vivisection laboratories, explosive works, Scotch herrings, and common lodging-houses.

The inspection is often detailed and rigidly enforced. The State in most of the larger industrial operations prescribes the age of the worker, the hours of work, the amount of air, light, cubic space, heat, lavatory accommodation, holidays and mealtimes; where, when and how wages shall be paid; how machinery staircases, lift holes, mines and quarries are to be fenced and guarded; how and when the plant shall be cleaned, repaired and worked. Even the kind of package in which some articles shall be sold is duly prescribed, so that the individual capitalist shall take no advantage of his position. On every side he is being registered, inspected, controlled and eventually superseded by the community; and in the meantime he is compelled to cede for public purposes an ever-increasing share of his rent and interest.

Even in the fields still abandoned to private enterprise, its operations are thus every day more closely limited, in order that the anarchic competition of private greed, which at the beginning of the century was set up as the only infallible beneficent principle of social action, may not utterly destroy the State. All this has been done by “practical” men, ignorant, that is to say, of any scientific sociology, believing Socialism to be the most foolish of dreams, and absolutely ignoring, as they thought, all grandiloquent claims for social reconstruction. Such is the irresistible sweep of social tendencies, that in their every act they worked to bring about the very Socialism they despised; and to destroy the Individualistic faith which they still professed. They builded better than they knew.

It must by no means be supposed that these beginnings of social reorganization have been effected, or the proposals for their extension brought to the front, without the conscious efforts of individual reformers. The “Zeitgeist” is potent; but it does not pass Acts of Parliament without legislators, or erect municipal libraries without town councillors. Though our decisions are moulded by the circumstances of the time, and the environment at least roughhews our ends, shape them as we will; yet each generation decides for itself. It still rests with the individual to resist or promote the social evolution, consciously or unconsciously, according to his character and information. The importance of complete consciousness of the social tendencies of the age lies in the fact that its existence and comprehensiveness often determine the expediency of our particular action: we move with less resistance with the stream than against it.

The general failure to realize the extent to which our unconscious Socialism has already proceeded--a failure which causes much time and labor to be wasted in uttering and elaborating on paper the most ludicrously unpractical anti-Socialistic demonstrations of the impossibility of matters of daily occurrence--is due to the fact that few know anything of local administration outside their own town. It is the municipalities which have done most to “socialize” our industrial life; and the municipal history of the century is yet unwritten. A few particulars may here be given as to this progressive “municipalization” of industry. Most of us know that the local governments have assumed the care of the roads, streets and bridges, once entirely abandoned to individual enterprise, as well as the lighting and cleansing of all public thoroughfares, and the provision of sewers, drains and “storm-water courses.” It is, perhaps, not so generally known that no less than £7,500,000 is annually expended on these services in England and Wales alone, being about five per cent of the rent of the country. The provision of markets, fairs, harbors, piers, docks, hospitals, cemeteries and burial-grounds is still shared with private capitalists; but those in public hands absorb nearly £2,000,000 annually. Parks, pleasure grounds, libraries, museums, baths and washhouses cost the public funds over half a million sterling. All these are, however, comparatively unimportant services. It is in the provision of gas, water and tramways that local authorities organize labor on a large scale. Practically half the gas consumers in the kingdom are supplied by public gas works, which exist in 168 separate localities, with an annual expenditure of over three millions.[33] It need hardly be added that the advantage to the public is immense, in spite of the enormous price paid for the work in many instances; and that the further municipalization of the gas industry is proceeding with great rapidity, no fewer than twelve local authorities having obtained loans for the purpose (and one for electric lighting) in a single year (Local Government Board Report, 1887-8, c--5526, pp. 319-367). With equal rapidity is the water supply becoming a matter of commercial organization, the public expenditure already reaching nearly a million sterling annually. Sixty-five local authorities borrowed money for water supply in 1887-8, rural and urban districts being equally represented (c--5550, pp. 319-367). Tramways and ferries are undergoing the same development. About thirty-one towns, including nearly all the larger provincial centres, own some or all of their own tramways. Manchester, Bradford, Birmingham, Oldham, Sunderland and Greenock lease their undertakings; but among the municipalities Huddersfield has the good sense to work its lines without any “middleman” intervention, with excellent public results. The tramway mileage belonging to local authorities has increased five-fold since 1878, and comprises more than a quarter of the whole (House of Commons Return, 1887-8, No. 347). The last important work completed by the Metropolitan Board of Works was the establishment of a “free steam ferry” on the Thames, charged upon the rates. This is, in some respects, the most significant development of all. The difference between a free steam ferry and a free railway is obviously only one of degree.

A few more cases are worth mentioning. Glasgow builds and maintains seven public “common lodging houses”; Liverpool provides science lectures; Manchester builds and stocks an art gallery; Birmingham runs schools of design; Leeds creates extensive cattle markets; and Bradford supplies water below cost price. There are nearly one hundred free libraries and reading rooms. The minor services now performed by public bodies are innumerable.[34] This “Municipal Socialism” has been rendered possible by the creation of a local debt now reaching over £181,000,000.[35] Nearly £10,000,000 is annually paid as interest and sinking fund on the debt; and to this extent the pecuniary benefit of municipalization is diminished. The full advantages[36] of the public organization of labor remain, besides a considerable pecuniary profit; whilst the objective differentiation of the economic classes (by the separation of the idle _rentier_ from the manager or _entrepreneur_) enormously facilitates popular comprehension of the nature of the economic tribute known as interest. To the extent, moreover, that additional charges are thrown upon the rates, the interest paid to the capitalist is levied mainly at the cost of the landlord, and we have a corresponding “nationalization” of so much of the economic rent. The increase in the local rates has been 36 per cent, or nearly £7,000,000, in eleven years, and is still growing. They now amount to over twenty-six millions sterling in England and Wales alone, or about 17 per cent of the rental of the country (C--5550, p. clxxiv).

Nor is there any apparent prospect of a slackening of the pace of this unconscious abandonment of individualism. No member of Parliament has so much as introduced a Bill to give effect to the anarchist principles of Mr. Herbert Spencer’s “Man _versus_ the State.” The not disinterested efforts of the Liberty and Property Defence League fail to hinder even Conservative Parliament from further Socialistic legislation. Mr. Gladstone remarked to a friend in 1886 that the Home Rule question would turn the Liberal party into a Radical party. He might have said that it would make both parties Socialistic. Free elementary and public technical education is now practically accepted on both sides of the House, provided that the so-called “voluntary schools,” themselves half maintained from public funds, are not extinguished. Mr. Chamberlain and the younger Conservatives openly advocate far reaching projects of social reform through state and municipal agency, as a means of obtaining popular support. The National Liberal Federation adopts the special taxation of urban ground values as the main feature in its domestic programme,[37] notwithstanding that this proposal is characterized by old-fashioned Liberals as sheer confiscation of so much of the landlords’ property. The London Liberal and Radical Union, which has Mr. John Morley for its president, even proposes that the County Council shall have power to rebuild the London slums at the sole charge of the ground landlord.[38] It is, therefore, not surprising that the Trades Union Congress should now twice have declared in favor of “Land Nationalization” by large majorities, or that the bulk of the London County Council should be returned on an essentially Socialistic platform. The whole of the immediately practicable demands of the most exacting Socialists are, indeed, now often embodied in the current Radical programme; and the following exposition of it, from the pages of the _Star_ newspaper, August 8, 1888, may serve as a statement of the current Socialist demands for further legislation.[39]

REVISION OF TAXATION.

_Object._--Complete shifting of burden from the workers, of whatever grade, to the recipients of rent and interest, with a view to the ultimate and gradual extinction of the latter class.

_Means._--1. Abolition of all customs and excise duties, except those on spirits. 2. Increase of income tax, differentiating in favor of earned as against unearned incomes, and graduating cumulatively by system of successive levels of abatement. 3. Equalization and increase of death duties and the use of the proceeds as capital, not income. 4. Shifting of local rates and house duty from occupier to owner, any contract to the contrary notwithstanding. 5. Compulsory redemption of existing land tax and reimposition on all ground rents and increased values. 6. Abolition of fees on licenses for employment. 7. Abolition of police-court fees.

EXTENSION OF FACTORY ACTS.

_Object._--To raise, universally, the standard of comfort by obtaining the general recognition of a minimum wage and a maximum working day.

_Means._--1. Extension of the general provisions of the Factory and Workshops Acts (or the Mines Regulation Acts, as the case may be) to all employers of labor. 2. Compulsory registration of all employers of more than three (?) workers. 3. Largely increased number of inspectors, and these to include women, and to be mainly chosen from the wage-earning class. 4. Immediate reduction of maximum hours to eight per day in all Government and municipal employment, in all mines, and in all licensed monopolies such as railways, tramways, gasworks, waterworks, docks, harbors, etc.; and in any trade in which a majority of the workers desire it. 5. The compulsory insertion of clauses in all contracts for Government or municipal supplies, providing (_a_) that there shall be no sub-contracting, (_b_) that no worker shall be employed more than eight hours per day, and (_c_) that no wages less than a prescribed minimum shall be paid.

EDUCATIONAL REFORM.

_Object._--To enable all, even the poorest, children to obtain not merely some, but the best education they are capable of.

_Means._--1. The immediate abolition of all fees in public elementary schools, Board or voluntary, with a corresponding increase in the Government grant. 2. Creation of a Minister for Education, with control over the whole educational system, from the elementary school to the University, and over all educational endowments. 3. Provision of public technical and secondary schools wherever needed, and creation of abundant public secondary scholarships. 4. Continuation, in all cases, of elementary education at evening schools. 5. Registration and inspection of all private educational establishments.

RE-ORGANIZATION OF POOR LAW ADMINISTRATION.

_Object._--To provide generously, and without stigma, for the aged, the sick, and those destitute through temporary want of employment, without relaxing the “tests” against the endowment of able-bodied idleness.

_Means._--1. The separation of the relief of the aged and the sick from the workhouse system, by a universal system of aged pensions, and public infirmaries. 2. The industrial organization and technical education of all able-bodied paupers. 3. The provision of temporary relief works for the unemployed. 4. The supersession of the Boards of Guardians by the local municipal authorities.

EXTENSION OF MUNICIPAL ACTIVITY.

_Object._--The gradual public organization of labor for all public purposes, and the elimination of the private capitalist and middleman.

_Means._--1. The provision of increased facilities for the acquisition of land, the destruction without compensation of all dwellings found unfit for habitation, and the provision of artisan dwellings by the municipality. 2. The facilitation of every extension of municipal administration, in London and all other towns, of gas, water, markets, tramways, hospitals, cemeteries, parks, museums, art galleries, libraries, reading-rooms, schools, docks, harbors, rivers, etc. 3. The provision of abundant facilities for the acquisition of land by local rural authorities, for allotments, common pastures, public halls, reading-rooms, etc.

AMENDMENT OF POLITICAL MACHINERY.

_Object._--To obtain the most accurate representation and expression of the desires of the majority of the people at every moment.

_Means._--1. Reform of registration so as to give a vote, both Parliamentary and municipal, to every adult. 2. Abolition of any period of residence as a qualification for registration. 3. Bi-annual registration by special public officer. 4. Annual Parliaments. 5. Payment of election expenses, including postage of election addresses and polling cards. 6. Payment of all public representatives, parliamentary, county, or municipal. 7. Second ballot. 8. Abolition or painless extinction of the House of Lords.[40]

This is the programme to which a century of industrial revolution has brought the Radical working man. Like John Stuart Mill,[41] though less explicitly, he has turned from mere political Democracy to a complete, though unconscious, Socialism.[42]

THE NEW SYNTHESIS.

It need hardly be said that the social philosophy of the time did not remain unaffected by the political evolution and the industrial development. Slowly sinking into men’s minds all this while was the conception of a new social nexus, and a new end of social life. It was discovered (or rediscovered) that a society is something more than an aggregate of so many individual units--that it possesses existence distinguishable from those of any of its components. A perfect city became recognized as something more than any number of good citizens--something to be tried by other tests, and weighed in other balances than the individual man. The community must necessarily aim, consciously or not, at its continuance as a community; its life transcends that of any of its members; and the interests of the individual unit must often clash with those of the whole. Though the social organism has itself evolved from the union of individual men, the individual is now created by the social organism of which he forms a part: his life is born of the larger life; his attributes are moulded by the social pressure; his activities, inextricably interwoven with others, belong to the activity of the whole. Without the continuance and sound health of the social organism, no man can now live or thrive; and its persistence is accordingly his paramount end. His conscious motive for action may be, nay, always must be, individual to himself; but where such action proves inimical to the social welfare, it must sooner or later be checked by the whole, lest the whole perish through the error of its member. The conditions of social health are accordingly a matter for scientific investigation. There is, at any moment, one particular arrangement of social relations which involves the minimum of human misery then and there possible amid the “niggardliness of nature.” Fifty years ago it would have been assumed that absolute freedom in the sense of individual or “manly” independence, plus a criminal code, would spontaneously result in such an arrangement for each particular nation; and the effect was the philosophic apotheosis of _Laisser Faire_. To-day every student is aware that no such optimistic assumption is warranted by the facts of life.[43] We know now that in natural selection at the stage of development where the existence of civilized mankind is at stake, the units selected from are not individuals, but societies. Its action at earlier stages, though analogous, is quite dissimilar. Among the lower animals physical strength or agility is the favored quality; if some heaven-sent genius among the cuttlefish developed a delicate poetic faculty, this high excellence would not delay his succumbing to his hulking neighbor. When, higher up in the scale, mental cunning became the favored attribute, an extra brain convolution, leading primitive man to the invention of fire or tools, enabled a comparatively puny savage to become the conqueror and survivor of his fellows.

Brain culture accordingly developed apace; but we do not yet thoroughly realize that this has itself been superseded as the “selected” attribute, by social organization. The cultivated Athenians, Saracens, and Provençals went down in the struggle for existence before their respective competitors, who, individually inferior, were in possession of a, at that time, more valuable social organization. The French nation was beaten in the last war, not because the average German was an inch and a half taller than the average Frenchman, or because he had read five more books, but because the German social organism, was, for the purposes of the time, superior in efficiency to the French. If we desire to hand on to the after-world our direct influence, and not merely the memory of our excellence, we must take even more care to improve the social organism of which we form part, than to perfect our own individual developments. Or rather, the perfect and fitting development of each individual is not necessarily the utmost and highest cultivation of his own personality, but the filling, in the best possible way, of his humble function in the great social machine. We must abandon the self-conceit of imagining that we are independent units, and bend our jealous minds, absorbed in their own cultivation, to this subjection to the higher end, the Common Weal. Accordingly, conscious “direct adaptation” steadily supplants the unconscious and wasteful “indirect adaptation” of the earlier form of the struggle for existence; and with every advance in sociological knowledge, Man is seen to assume more and more, not only the mastery of “things,” but also a conscious control over social destiny itself.

This new scientific conception of the Social Organism, has put completely out of countenance the cherished principles of the Political Economist and the Philosophic Radical. We left them sailing gaily into Anarchy on the stream of _Laisser Faire_. Since then the tide has turned. The publication of John Stuart Mill’s “Political Economy” in 1848 marks conveniently the boundary of the old individualist Economics. Every edition of Mill’s book became more and more Socialistic. After his death the world learnt the personal history, penned by his own hand,[44] of his development from a mere political democrat to a convinced Socialist.

The change in tone since then has been such that one competent economist, professedly[45] anti-Socialist, publishes regretfully to the world that all the younger men are now Socialists, as well as many of the older Professors. It is, indeed, mainly from these that the world has learnt how faulty were the earlier economic generalizations, and above all, how incomplete as guides for social or political action. These generalizations are accordingly now to be met with only in leading articles, sermons, or the speeches of Ministers or Bishops.[46] The Economist himself knows them no more.

The result of this development of Sociology is to compel a revision of the relative importance of liberty and equality as principles to be kept in view in social administration. In Bentham’s celebrated “ends” to be aimed at in a civil code, liberty stands predominant over equality, on the ground that full equality can be maintained only by the loss of security for the fruits of labor. That exposition remains as true as ever; but the question for decision remains, how much liberty? Economic analysis has destroyed the value of the old criterion of respect for the equal liberty of others. Bentham, whose economics were weak, paid no attention to the perpetual tribute on the fruits of others’ labor which full private property in land inevitably creates. In his view, liberty and security to property meant that every worker should be free to obtain the full result of his own labor; and there appeared no inconsistency between them. The political economist now knows that with free competition and private property in land and capital, no individual can possibly obtain the full result of his own labor. The student of industrial development, moreover, finds it steadily more and more impossible to trace what is precisely the result of each separate man’s toil. Complete rights of liberty and property necessarily involve, for example, the spoliation of the Irish cottier tenant for the benefit of Lord Clanricarde. What then becomes of the Benthamic principle of the greatest happiness of the greatest number? When the Benthamite comes to understand the Law of Rent, which of the two will he abandon? For he cannot escape the lesson of the century, taught alike by the economists, the statesmen, and the “practical men,” that complete individual liberty, with unrestrained private ownership of the instruments of wealth production, is irreconcilable with the common weal. The free struggle for existence among ourselves menaces our survival as a healthy and permanent social organism. Evolution, Professor Huxley[47] declares, is the substitution of consciously regulated co-ordination among the units of each organism, for blind anarchic competition. Thirty years ago Herbert Spencer demonstrated the incompatibility of full private property in land with the modern democratic State;[48] and almost every economist now preaches the same doctrine. The Radical is rapidly arriving, from practical experience, at similar conclusions; and the steady increase of the government regulation of private enterprise, the growth of municipal administration, and the rapid shifting of the burden of taxation directly to rent and interest, mark in treble lines the statesman’s unconscious abandonment of the old Individualism, and our irresistible glide into collectivist Socialism.

It was inevitable that the Democracy should learn this lesson. With the masses painfully conscious of the failure of Individualism to create a decent social life for four-fifths of the people,[49] it might have been foreseen that Individualism could not survive their advent to political power. If private property in land and capital necessarily keeps the many workers permanently poor (through no fault of their own), in order to make the few idlers rich (from no merit of their own), private property in land and capital will inevitably go the way of the feudalism which it superseded. The economic analysis confirms the rough generalization of the suffering people. The history of industrial evolution points to the same result; and for two generations the world’s chief ethical teachers have been urging the same lesson. No wonder the heavens of Individualism are rolling up before our eyes like a scroll; and even the Bishops believe and tremble.[50]

It is, of course, possible, as Sir Henry Maine and others have suggested, that the whole experience of the century is a mistake, and that political power will once more swing back into the hands of a monarch or an aristocratic oligarchy. It is, indeed, want of faith in Democracy which holds back most educated sympathisers with Socialism from frankly accepting its principles. What the economic side of such political atavism would be it is not easy to forecast. The machine industry and steam power could hardly be dismissed with the caucus and the ballot-box. So long, however, as Democracy in political administration continues to be the dominant principle, Socialism may be quite safely predicted as its economic obverse, in spite of those freaks or aberrations of Democracy which have already here and there thrown up a short-lived monarchy or a romantic dictatorship. Every increase in the political power of the proletariat will most surely be used by them for their economic and social protection. In England, at any rate, the history of the century serves at once as their guide and their justification.

FOOTNOTES:

[12] See “Socialism in England” (American Economic Association, vol. iv, part 2, May, 1889), in which a portion of this essay has been embodied.

[13] “I am aware that there are some who suppose that our present bourgeois arrangements must be totally destroyed and others substituted almost at a blow. But however successful a revolution might be, it is certain that mankind cannot change its whole nature all at once. Break the old shell, certainly; but never forget the fact that the new forms _must_ grow out of the old” (H. M. Hyndman, “Historical Basis of Socialism,” 1883, p. 305).

[14] See the article on “Socialism in English Politics,” by William Clarke, in the _Political Science Quarterly_, December, 1888.

[15] Even Bentham said this of James Mill (Bain’s Life of J. M., p. 461), of whom it was hardly true.

[16] “Principles of Political Economy,” last edition, 1865, p. 477 (quoting from Feugueray.)

[17] Referred to in a celebrated passage by Adam Smith, “Wealth of Nations,” book 1, chap. viii.

[18] Not to mention the restrictions imposed by the law of “Settlement” (13 and 14 Charles II., chap. 12), which enabled two justices summarily to send back to his village any migrating laborer.

[19] This was noticed by Malthus, “Principles of Political Economy,” p. 225; see also Prof. Thorold Rogers, “History of Agriculture and Prices,” and “Six Centuries of Work and Wages.”

[20] Further detail will be found in the following essay. See also Arnold Toynbee’s “Industrial Revolution.”

[21] Between 1801-1845 the population of Manchester grew 109 per cent, Glasgow 108 per cent, Liverpool 100 per cent, and Leeds 99 per cent (Report of Commissioners on State of Health of Large Towns, 1843-45).

[22] W. J. Lecky, “History of the Eighteenth Century,” vol. v, p. 453.

[23] The number of registered electors at the date of the last Election (1886) was 5,707,823, out of an adult male population of over nine millions.

[24] Few, however, of Mr. Spencer’s followers appear to realize that he presupposes Land Nationalization as the necessary condition of an Individualist community (see “Social Statics,” _passim_).

[25] It is sometimes asserted nowadays that the current descriptions of factory life under the _régime_ of freedom of contract are much exaggerated. This is not the case. The horrors revealed in the reports of official enquiries even exceed those commonly quoted. For a full account of the legislation, and the facts on which it was founded, see Von Plener’s “English Factory Legislation.” The chief official reports are those of the House of Commons Committee of 1815-6, House of Lords Committee, 1819, and Royal Commission, 1840. Marx (“Capital”) gives many other references. See also F. Engels’ “Condition of the English Working Classes.”

[26] Prof. H. S. Foxwell (University College, London, p. 249 of Essay on the “Claims of Labor” (Edinburgh: Co-operative Printing Company, 1886).)

[27] This statement, though generally true of England, is not absolutely so. It needed an Act of Parliament in 1758 (32 George II, c. 61) to free the inhabitants of the “village” of Manchester from the obligation to grind all their corn and grain at the manorial watermills (Clifford’s “History of Private Bill Legislation,” vol. ii, p. 478). Even so late as 1809 they had to obtain the consent of Sir Oswald Mosley, the lord of the manor, before a company could be incorporated to provide a water supply (_Ibid._, p. 480). Leeds was theoretically compelled to grind its corn, grain and malt at the lord’s mills down to 1839, and actually had then to pay £13,000 to extinguish this feudal “due” (_Ibid._, p. 498).

[28] See its organ, the _Church Reformer_. London; 8 Duke Street, Adelphi.

[29] The beginning of factory legislation is to be found in the “Morals and Health Act,” 42 Geo. III, c. 73 (1802). Others followed in 1819, 1825, and 1831; but their provisions were almost entirely evaded owing to the absence of inspectors. After the Reform Bill more stringent enactments in 1833, 1844, and 1847 secured some improvement. The Act of 1878 consolidated the law on the subject. The Radical and Socialist proposals for further development in this direction will be found at page 55. Nearly 400 Local Improvement Acts had been passed up to 1845. In the succeeding years various general Acts were passed, which were henceforth incorporated by reference in all local Acts. The first “Public Health Act” was passed in 1848; and successive extensions were given to this restrictive legislation with sanitary ends in 1855, 1858, 1861, and 1866. Consolidating Acts in 1871, and finally in 1875, complete the present sanitary code, which now forms a thick volume of restrictions upon the free use of land and capital.

[30] The _minimum_ income chargeable to Income Tax (£150) closely corresponds with the _average_ family income. See Fabian Tract, No. 5, “Facts for Socialists.”

[31] See “The Progress of Socialism.” (London: The Modern Press, 13 Paternoster Row, E. C. Price One Penny.)

[32] See “Capital and Land” (Fabian Tract, No. 7), page 7.

[33] Government Return for 1887-8, see “Board of Trade Journal,” January, 1889, pp. 76-8.

[34] It is not generally known that the Corporation of London actually carried on the business of fire insurance from 1681 to 1683, but was compelled to abandon it through the opposition of those interested in private undertakings, who finally obtained a mandamus in the Court of King’s Bench to restrain the civic competitor (Walford’s Insurance Cyclopædia, vol. iii, pp. 445-446).

[35] C--5550, p. 436. This, by the way, is just about one year’s rental. We pay every year to the landlords for permission to live in England as much as the whole outstanding cost of the magnificent property of the local governing authorities.

[36] See “The Government Organization of Labor,” Report by a Committee of the Fabian Society, 1886.

[37] See Report of the Annual Meeting at Birmingham, September, 1888.

[38] See resolutions adopted by the Council, at the instance of the Executive and General Committee, February 8th, 1889. (_Daily News_, 9th February.) Professor Stuart, M.P., has now introduced a Bill embodying these astonishing proposals.

[39] It is interesting to compare this programme, with its primary insistence on economic and social reform, with the bare political character of the “Five Points” of the Chartists, viz., Manhood Suffrage, Vote by Ballot, Annual Parliaments, Payment of Members relieved from the property qualification, and Equal Electoral Districts.

[40] It need hardly be said that schemes of “free land,” peasant proprietorship, or leasehold enfranchisement, find no place in the modern programme of the Socialist Radical, or Social Democrat. They are survivals of the Individualistic Radicalism which is passing away. Candidates seeking a popular “cry” more and more avoid these reactionary proposals.

[41] “Autobiography,” p. 231-2. See also Book IV. of the “Principles of Political Economy” (Popular edition, 1865).

[42] For a forecast of the difficulties which this programme will have to encounter as its full scope and intention become more clearly realized, see the eighth essay in this volume, by Hubert Bland.

[43] See “Darwinism and Politics,” by D. G. Ritchie, Fellow and Tutor of Jesus College, Oxford (London: Swan, Sonneshein & Co., 1889).

[44] “Autobiography,” pp. 231-2.