called Syndicalism, and the ideals of that Great State, that great
commonweal, towards which the constructive forces in our civilisation
tend. Are we to drift on to a disastrous intensification of our present
specialisation of labour as labour, or are we to set to work steadfastly
upon a vast social reconstruction which will close this widening breach
and rescue our community from its present dependence upon the reluctant
and presently insurgent toil of a wages-earning proletariat? Regarded as
a project of social development, Syndicalism is ridiculous; regarded as
an illuminating and unintentionally ironical complement to the implicit
theories of our present social order, it is worthy of close attention.
The dream of the Syndicalist is an impossible social fragmentation. The
transport service is to be a democratic republic, the mines are to be a
democratic republic, every great industry is to be a democratic republic
within the State; our community is to become a conflict of inter-woven
governments of workers, incapable of progressive changes of method or of
extension or transmutation of function, the whole being of a man is to
lie within his industrial specialisation, and, upon lines of causation
not made clear, wages are to go on rising and hours of work are to go on
falling.... There the mind halts, blinded by the too dazzling vistas of
an unimaginative millennium And the way to this, one gathers, is by
striking--persistent, destructive striking--until it comes about.
Such is Syndicalism, the cheap Labour Panacea, to which the more
passionate and less intelligent portion of the younger workers,
impatient of the large constructive developments of modern Socialism,
drifts steadily. It is the direct and logical reaction to our present
economic system, which has counted our workers neither as souls nor as
heads, but as hands. They are beginning to accept the suggestions of
that method. It is the culmination in aggression of that, at first,
entirely protective trade unionism which the individual selfishness and
collective short-sightedness and State blindness of our owning and
directing and ruling classes forced upon the working man. At first trade
unionism was essentially defensive; it was the only possible defence of
the workers, who were being steadily pressed over the margin of
subsistence. It was a nearly involuntary resistance to class debasement.
Mr. Vernon Hartshorn has expressed it as that in a recent article. But
his paper, if one read it from beginning to end, displayed, compactly
and completely, the unavoidable psychological development of the
specialised labour case. He began in the mildest tones with those now
respectable words, a "guaranteed minimum" of wages, housing, and so
forth, and ended with a very clear intimation of an all-labour
community.
If anything is certain in this world, it is that the mass of the
community will not rest satisfied with these guaranteed minima. All
those possible legislative increments in the general standard of living
are not going to diminish the labour unrest; they are going to increase
it. A starving man may think he wants nothing in the world but bread,
but when he has eaten you will find he wants all sorts of things beyond.
Mr. Hartshorn assures us that the worker is "not out for a theory." So
much the worse for the worker and all of us when, like the mere hand we
have made him, he shows himself unable to define or even forecast his
ultimate intentions. He will in that case merely clutch. And the obvious
immediate next objective of that clutch directly its imagination passes
beyond the "guaranteed minima" phase is the industry as a whole.
I do not see how anyone who desires the continuing development of
civilisation can regard a trade union as anything but a necessary evil,
a pressure-relieving contrivance an arresting and delaying organisation
begotten by just that class separation of labour which in the commonweal
of the Great State will be altogether destroyed. It leads nowhither; it
is a shelter hut on the road. The wider movement of modern civilisation
is against class organisation and caste feeling. These are forces
antagonistic to progress, continually springing up and endeavouring to
stereotype the transitory organisation, and continually being defeated.
Of all the solemn imbecilities one hears, surely the most foolish is
this, that we are in "an age of specialisation." The comparative
fruitfulness and hopefulness of our social order, in comparison with any
other social system, lies in its flat contradiction of that absurdity.
Our medical and surgical advances, for example, are almost entirely due
to the invasion of medical research by the chemist; our naval
development to the supersession of the sailor by the engineer; we sweep
away the coachman with the railway, beat the suburban line with the
electric tramway, and attack that again with the petrol omnibus, oust
brick and stonework in substantial fabrics by steel frames, replace the
skilled maker of woodcuts by a photographer, and so on through the
whole range of our activities. Change of function, arrest of
specialisation by innovations in method and appliance, progress by the
infringement of professional boundaries and the defiance of rule: these
are the commonplaces of our time. The trained man, the specialised man,
is the most unfortunate of men; the world leaves him behind, and he has
lost his power of overtaking it. Versatility, alert adaptability, these
are our urgent needs. In peace and war alike the unimaginative,
uninventive man is a burthen and a retardation, as he never was before
in the world's history. The modern community, therefore, that succeeds
most rapidly and most completely in converting both its labourers and
its leisure class into a population of active, able, unhurried,
educated, and physically well-developed people will be inevitably the
dominant community in the world. That lies on the face of things about
us; a man who cannot see that must be blind to the traffic in our
streets.
Syndicalism is not a plan of social development. It is a spirit of
conflict. That conflict lies ahead of us, the open war of strikes,
or--if the forces of law and order crush that down--then sabotage and
that black revolt of the human spirit into crime which we speak of
nowadays as anarchism, unless we can discover a broad and promising way
from the present condition of things to nothing less than the complete
abolition of the labour class.
That, I know, sounds a vast proposal, but this is a gigantic business
altogether, and we can do nothing with it unless we are prepared to deal
with large ideas. If St. Paul's begins to totter it is no good propping
it up with half a dozen walking-sticks, and small palliatives have no
legitimate place at all in this discussion. Our generation has to take
up this tremendous necessity of a social reconstruction in a great way;
its broad lines have to be thought out by thousands of minds, and it is
for that reason that I have put the stress upon our need of discussion,
of a wide intellectual and moral stimulation of a stirring up in our
schools and pulpits, and upon the modernisation and clarification of
what should be the deliberative assembly of the nation.
It would be presumptuous to anticipate the National Plan that must
emerge from so vast a debate, but certain conclusions I feel in my bones
will stand the test of an exhaustive criticism. The first is that a
distinction will be drawn between what I would call "interesting work"
and what I would call "mere labour." The two things, I admit, pass by
insensible gradations into one another, but while on the one hand such
work as being a master gardener and growing roses, or a master cabinet
maker and making fine pieces, or an artist of almost any sort, or a
story writer, or a consulting physician, or a scientific investigator,
or a keeper of wild animals, or a forester, or a librarian, or a good
printer, or many sorts of engineer, is work that will always find men of
a certain temperament enthusiastically glad to do it, if they can only
do it for comfortable pay--for such work is in itself _living_--there
is, on the other hand, work so irksome and toilsome, such as coal
mining, or being a private soldier during a peace, or attending upon
lunatics, or stoking, or doing over and over again, almost mechanically,
little bits of a modern industrial process, or being a cash desk clerk
in a busy shop, that few people would undertake if they could avoid it.
And the whole strength of our collective intelligence will be directed
first to reducing the amount of such irksome work by labour-saving
machinery, by ingenuity of management, and by the systematic avoidance
of giving trouble as a duty, and then to so distributing the residuum of
it that it will become the whole life of no class whatever in our
population. I have already quoted the idea of Professor William James of
a universal conscription for such irksome labour, and while he would
have instituted that mainly for its immense moral effect upon the
community, I would point out that, combined with a nationalisation of
transport, mining, and so forth, it is also a way to a partial solution
of this difficulty of "mere toil."
And the mention of a compulsory period of labour service for everyone--a
year or so with the pickaxe as well as with the rifle--leads me to
another idea that I believe will stand the test of unlimited criticism,
and that is a total condemnation of all these eight-hour-a-day,
early-closing, guaranteed-weekly-half-holiday notions that are now so
prevalent in Liberal circles. Under existing conditions, in our system
of private enterprise and competition, these restrictions are no doubt
necessary to save a large portion of our population from lives of
continuous toil, but, like trade unionism, they are a necessity of our
present conditions, and not a way to a better social state. If we rescue
ourselves as a community from poverty and discomfort, we must take care
not to fling ourselves into something far more infuriating to a normal
human being--and that is boredom. The prospect of a carefully inspected
sanitary life, tethered to some light, little, uninteresting daily job,
six or eight hours of it, seems to me--and I am sure I write here for
most normal, healthy, active people--more awful than hunger and death.
It is far more in the quality of the human spirit, and still more what
we all in our hearts want the human spirit to be, to fling itself with
its utmost power at a job and do it with passion.
For my own part, if I was sentenced to hew a thousand tons of coal, I
should want to get at it at once and work furiously at it, with the
shortest intervals for rest and refreshment and an occasional night
holiday, until I hewed my way out, and if some interfering person with a
benevolent air wanted to restrict me to hewing five hundredweight, and
no more and no less, each day and every day, I should be strongly
disposed to go for that benevolent person with my pick. That is surely
what every natural man would want to do, and it is only the clumsy
imperfection of our social organisation that will not enable a man to do
his stint of labour in a few vigorous years and then come up into the
sunlight for good and all.
It is along that line that I feel a large part of our labour
reorganisation, over and beyond that conscription, must ultimately go.
The community as a whole would, I believe, get far more out of a man if
he had such a comparatively brief passion of toil than if he worked,
with occasional lapses into unemployment, drearily all his life. But at
present, with our existing system of employment, one cannot arrange so
comprehensive a treatment of a man's life. There is needed some State or
quasi-public organisation which shall stand between the man and the
employer, act as his banker and guarantor, and exact his proper price.
Then, with his toil over, he would have an adequate pension and be free
to do nothing or anything else as he chose. In a Socialistic order of
society, where the State would also be largely the employer, such a
method would be, of course, far more easily contrived.
The more modern statements of Socialism do not contemplate making the
State the sole employer; it is chiefly in transport, mining, fisheries,
forestry, the cultivation of the food staples, and the manufacture of a
few such articles as bricks and steel, and possibly in housing in what
one might call the standardisable industries, that the State is imagined
as the direct owner and employer and it is just in these departments
that the bulk of the irksome toil is to be found. There remain large
regions of more specialised and individualised production that many
Socialists nowadays are quite prepared to leave to the freer initiatives
of private enterprise. Most of these are occupations involving a greater
element of interest, less direction and more co-operation, and it is
just here that the success of co-partnery and a sustained life
participation becomes possible....
This complete civilised system without a specialised, property-less
labour class is not simply a possibility, it is necessary; the whole
social movement of the time, the stars in their courses, war against the
permanence of the present state of affairs. The alternative to this
gigantic effort to rearrange our world is not a continuation of muddling
along, but social war. The Syndicalist and his folly will be the avenger
of lost opportunities. Not a Labour State do we want, nor a Servile
State, but a powerful Leisure State of free men.
THE GREAT STATE
Sec. 1
For many years now I have taken a part in the discussion of Socialism.
During that time Socialism has become a more and more ambiguous term. It
has seemed to me desirable to clear up my own ideas of social progress
and the public side of my life by restating them, and this I have
attempted in this essay.
In order to do so it has been convenient to coin two expressions, and to
employ them with a certain defined intention. They are firstly: The
Normal Social Life, and secondly: The Great State. Throughout this essay
these expressions will be used in accordance with the definitions
presently to be given, and the fact that they are so used will be
emphasised by the employment of capitals. It will be possible for anyone
to argue that what is here defined as the Normal Social Life is not the
normal social life, and that the Great State is indeed no state at all.
That will be an argument outside the range delimited by these
definitions.
Now what is intended by the Normal Social Life here is a type of human
association and employment, of extreme prevalence and antiquity, which
appears to have been the lot of the enormous majority of human beings as
far back as history or tradition or the vestiges of material that supply
our conceptions of the neolithic period can carry us. It has never been
the lot of all humanity at any time, to-day it is perhaps less
predominant than it has ever been, yet even to-day it is probably the
lot of the greater moiety of mankind.
Essentially this type of association presents a localised community, a
community of which the greater proportion of the individuals are engaged
more or less directly in the cultivation of the land. With this there is
also associated the grazing or herding over wider or more restricted
areas, belonging either collectively or discretely to the community, of
sheep, cattle, goats, or swine, and almost always the domestic fowl is
commensal with man in this life. The cultivated land at least is usually
assigned, temporarily or inalienably, as property to specific
individuals, and the individuals are grouped in generally monogamic
families of which the father is the head. Essentially the social unit is
the Family, and even where, as in Mohammedan countries, there is no
legal or customary restriction upon polygamy, monogamy still prevails as
the ordinary way of living. Unmarried women are not esteemed, and
children are desired. According to the dangers or securities of the
region, the nature of the cultivation and the temperament of the people,
this community is scattered either widely in separate steadings or drawn
together into villages. At one extreme, over large areas of thin pasture
this agricultural community may verge on the nomadic; at another, in
proximity to consuming markets, it may present the concentration of
intensive culture. There may be an adjacent Wild supplying wood, and
perhaps controlled by a simple forestry. The law that holds this
community together is largely traditional and customary and almost
always as its primordial bond there is some sort of temple and some sort
of priest. Typically, the temple is devoted to a local god or a
localised saint, and its position indicates the central point of the
locality, its assembly place and its market. Associated with the
agriculture there are usually a few imperfectly specialised tradesmen, a
smith, a garment-maker perhaps, a basket-maker or potter, who group
about the church or temple. The community may maintain itself in a state
of complete isolation, but more usually there are tracks or roads to the
centres of adjacent communities, and a certain drift of travel, a
certain trade in non-essential things. In the fundamentals of life this
normal community is independent and self-subsisting, and where it is not
beginning to be modified by the novel forces of the new times it
produces its own food and drink, its own clothing, and largely
intermarries within its limits.
This in general terms is what is here intended by the phrase the Normal
Social Life. It is still the substantial part of the rural life of all
Europe and most Asia and Africa, and it has been the life of the great
majority of human beings for immemorial years. It is the root life. It
rests upon the soil, and from that soil below and its reaction to the
seasons and the moods of the sky overhead have grown most of the
traditions, institutions, sentiments, beliefs, superstitions, and
fundamental songs and stories of mankind.
But since the very dawn of history at least this Normal Social Life has
never been the whole complete life of mankind. Quite apart from the
marginal life of the savage hunter, there have been a number of forces
and influences within men and women and without, that have produced
abnormal and surplus ways of living, supplemental, additional, and even
antagonistic to this normal scheme.
And first as to the forces within men and women. Long as it has lasted,
almost universal as it has been, the human being has never yet achieved
a perfect adaptation to the needs of the Normal Social Life. He has
attained nothing of that frictionless fitting to the needs of
association one finds in the bee or the ant. Curiosity, deep stirrings
to wander, the still more ancient inheritance of the hunter, a recurrent
distaste for labour, and resentment against the necessary subjugations
of family life have always been a straining force within the
agricultural community. The increase of population during periods of
prosperity has led at the touch of bad seasons and adversity to the
desperate reliefs of war and the invasion of alien localities. And the
nomadic and adventurous spirit of man found reliefs and opportunities
more particularly along the shores of great rivers and inland seas.
Trade and travel began, at first only a trade in adventitious things, in
metals and rare objects and luxuries and slaves. With trade came writing
and money; the inventions of debt and rent, usury and tribute. History
finds already in its beginnings a thin network of trading and slaving
flung over the world of the Normal Social Life, a network whose strands
are the early roads, whose knots are the first towns and the first
courts.
Indeed, all recorded history is in a sense the history of these surplus
and supplemental activities of mankind. The Normal Social Life flowed on
in its immemorial fashion, using no letters, needing no records, leaving
no history. Then, a little minority, bulking disproportionately in the
record, come the trader, the sailor, the slave, the landlord and the
tax-compeller, the townsman and the king.
All written history is the story of a minority and their peculiar and
abnormal affairs. Save in so far as it notes great natural catastrophes
and tells of the spreading or retrocession of human life through changes
of climate and physical conditions it resolves itself into an account of
a series of attacks and modifications and supplements made by excessive
and superfluous forces engendered within the community upon the Normal
Social Life. The very invention of writing is a part of those modifying
developments. The Normal Social Life is essentially illiterate and
traditional. The Normal Social Life is as mute as the standing crops; it
is as seasonal and cyclic as nature herself, and reaches towards the
future only an intimation of continual repetitions.
Now this human over-life may take either beneficent or maleficent or
neutral aspects towards the general life of humanity. It may present
itself as law and pacification, as a positive addition and
superstructure to the Normal Social Life, as roads and markets and
cities, as courts and unifying monarchies, as helpful and directing
religious organisations, as literature and art and science and
philosophy, reflecting back upon the individual in the Normal Social
Life from which it arose, a gilding and refreshment of new and wider
interests and added pleasures and resources. One may define certain
phases in the history of various countries when this was the state of
affairs, when a countryside of prosperous communities with a healthy
family life and a wide distribution of property, animated by roads and
towns and unified by a generally intelligible religious belief, lived in
a transitory but satisfactory harmony under a sympathetic government. I
take it that this is the condition to which the minds of such original
and vigorous reactionary thinkers as Mr. G.K. Chesterton and Mr. Hilaire
Belloc for example turn, as being the most desirable state of mankind.
But the general effect of history is to present these phases as phases
of exceptional good luck, and to show the surplus forces of humanity as
on the whole antagonistic to any such equilibrium with the Normal Social
Life. To open the book of history haphazard is, most commonly, to open
it at a page where the surplus forces appear to be in more or less
destructive conflict with the Normal Social Life. One opens at the
depopulation of Italy by the aggressive great estates of the Roman
Empire, at the impoverishment of the French peasantry by a too
centralised monarchy before the revolution, or at the huge degenerative
growth of the great industrial towns of western Europe in the nineteenth
century. Or again one opens at destructive wars. One sees these surplus
forces over and above the Normal Social Life working towards unstable
concentrations of population, to centralisation of government, to
migrations and conflicts upon a large scale; one discovers the process
developing into a phase of social fragmentation and destruction and
then, unless the whole country has been wasted down to its very soil,
the Normal Social Life returns as the heath and furze and grass return
after the burning of a common. But it never returns in precisely its old
form. The surplus forces have always produced some traceable change; the
rhythm is a little altered. As between the Gallic peasant before the
Roman conquest, the peasant of the Gallic province, the Carlovingian
peasant, the French peasant of the thirteenth, the seventeenth, and the
twentieth centuries, there is, in spite of a general uniformity of life,
of a common atmosphere of cows, hens, dung, toil, ploughing, economy,
and domestic intimacy, an effect of accumulating generalising
influences and of wider relevancies. And the oscillations of empires and
kingdoms, religious movements, wars, invasions, settlements leave upon
the mind an impression that the surplus life of mankind, the
less-localised life of mankind, that life of mankind which is not
directly connected with the soil but which has become more or less
detached from and independent of it, is becoming proportionately more
important in relation to the Normal Social Life. It is as if a different
way of living was emerging from the Normal Social Life and freeing
itself from its traditions and limitations.