CONNECTING LINKS.
In the transition from Owenism to Fourierism and later socialist
movements, we find that Josiah Warren fulfills the function of a
modulating chord. As we have already said, after seeing the wreck of
Communism at New Harmony, he went clear over to the extreme doctrine
of "Individual Sovereignty," and continued working on that theme
through the period of Fourierism, till he founded the famous village
of Modern Times on Long Island, and there became the master-spirit of
a school, which has developed at least three famous movements, that
are in some sense alive yet, long after the Communities and Phalanxes
have gone to their graves.
Imprimis, Dr. Thomas L. Nichols was a fellow of the royal society of
Individual Sovereigns, and an _habitue_ of Modern Times, when he
published his "Esoteric Anthropology" in 1853, and issued his printed
catalogue of names for the reciprocal use of affinity-hunters all over
the country; whereby he inaugurated the system of "Free Love" or
Individual Sovereignty in sexual intercourse, that prevailed among the
Spiritualists. He afterwards fell into a reaction opposite to
Warren's, and swung clear back into Roman Catholicism. But "though
dead, he yet speaketh."
Secondly, Stephen Pearl Andrews was publishing-partner of Josiah
Warren in the propagandism of Individual Sovereignty; and built or
undertook to build a notable edifice at Modern Times, when that
village was in its glory. He subsequently distinguished himself by
instituting, in connection with Nichols and others, a series of
"Sociables" for the Individual Sovereigns in New York city, which were
broken up by the conservatives. He is also understood to have
originated a great spiritual or intellectual hierarchy, called the
"Pantarchy," and a system of Universology, which is not yet published,
but has long been on the eve of organizing science and revolutionizing
the world. On the whole he may be regarded as the American rival of
Comte, as A.J. Davis is of Swedenborg.
Lastly, Henry Edger, the actual hierarch of Positivism, one of the ten
apostles _de propaganda fide_ appointed by Comte, was called to his
great work from Warren's school at Modern Times. He is still a
resident of that village, and has attempted within a year or two to
form a Positivist Community there, but without success.
The genealogy from Owen to these modern movements may be traced thus:
Owen begat New Harmony; New Harmony (by reaction) begat Individual
Sovereignty; Individual Sovereignty begat Modern Times; Modern Times
was the mother of Free Love, the Grand Pantarchy, and the American
branch of French Positivism. Josiah Warren was the personal link next
to Owen, and deserves special notice. Macdonald gives the following
account of him:
JOSIAH WARREN.
"This gentleman was one of the members of Mr. Owen's Community at New
Harmony in 1826, and from the experience gained there, he became
convinced that there was an important error in Mr. Owen's principles,
and that error was _combination_. It was then that he developed the
doctrine of Individual Sovereignty, and devised the plan of Equitable
Commerce, which he labored on incessantly for many years. He
communicated his views on Labor Exchange to Mr. Owen, who endeavored
to practice them in London upon a large scale, but failed, as Mr.
Warren asserts, through not carrying out the principle of
_Individuality_. A similar attempt was made in Philadelphia, but also
failed for the same cause.
"After the failure of the New Harmony Community, Mr. Warren went to
Cincinnati, and there opened a Time Store, which continued in
operation long enough, as he says, to demonstrate the truth of his
principles. After this, in association with others, he commenced an
experiment in Tuscarawas Co., Ohio; but in consequence of sickness it
was abandoned. His next experiment was at Mount Vernon, Indiana, which
was unsuccessful. After that he opened a Time Store in New Harmony,
which he was carrying on when I became acquainted with him in 1842.
"The following must suffice as a description of
THE NEW HARMONY TIME STORE.
"A portion of a room was divided off by a lattice-work, in which were
many racks and shelves containing a variety of small articles. In the
center of this lattice an opening was left, through which the
store-keeper could hand goods and take pay. On the wall at the back of
the store-keeper and facing the customer, hung a clock, and underneath
it a dial. In other parts of the room were various articles, such as
molasses, corn, buckets, dry-goods, etc. There was a board hanging on
the wall conspicuous enough for all persons to see, on which were
placed the bills that had been paid to wholesale merchants for all the
articles in the store; also the orders of individuals for various
things.
"I entered the store one day, and walking up to the wicket, requested
the store-keeper to serve me with some glue. I was immediately asked
if I had a '_Labor note_,' and on my saying no, I was told that I must
get some one's note. My object in going there was to inquire if Mr.
Warren would exchange labor with me; but this abrupt reception scared
me, and I hastily departed. However, upon my becoming further
acquainted with Mr. Warren, we exchanged labor notes, and I traded a
little at the Time Store in the following manner:
"I made or procured a written labor note, promising so many hours
labor at so much per hour. Mr. Warren had similar labor notes. I went
to the Time Store with my note and my cash, and informed the keeper
that I wanted, for instance, a few yards of Kentucky jean. As soon as
he commenced conversation or business with me, he set the dial which
was under the clock, and marked the _time_. He then attended to me,
giving me what I wanted, and in return taking from me as much cash as
he paid for the article to the wholesale merchant; and as much time
out of my labor note as he spent for me, according to the dial, in the
sale of the article. I believe five per cent. was added to the cash
cost, to pay rent and cover incidental expenses. The change for the
labor notes was in small tickets representing time by the five, ten,
or fifteen minutes; so that if I presented a note representing an
hour's labor, and he had been occupied only ten minutes in serving
me, he would have to give me forty minutes in change. I have seen Mr.
Warren with a large bundle of these notes, representing various kinds
and quantities of labor, from mechanics and others in New Harmony and
its vicinity. Each individual who gave a note, affixed his or her own
price per hour for labor. Women charged as high, or nearly as high, as
men; and sometimes unskillful hands overrated their services. I knew
an instance where an individual issued too many of his notes, and they
became depreciated in value. I was informed that these notes were
refused at the Time Store. It was supposed that public opinion would
regulate these things, and I have no doubt that in time it would. In
this experiment Mr. Warren said he had demonstrated as much as he
intended. But I heard him complain of the difficulties he had to
contend with, and especially of the want of common honesty.
"The Time Store existed about two years and a half, and was then
discontinued. In 1844 Mr. Warren went to Cincinnati and lectured upon
his principles. On the breaking up of the Clermont Phalanx and the
Cincinnati Brotherhood, Mr. Warren went to the spot where both
failures had taken place, and there found four families who were
disposed to try 'Equitable Commerce.' With these and a few other
friends he started a village which he called Utopia, where he
published the _Peaceful Revolutionist_ for a time.
"His next and last movement was at Modern Times, on Long Island, a few
miles from New York, whither he came in 1851."
From a copy of the _Peaceful Revolutionist_, published by Warren at
Utopia in 1845, we take the first of the two following extracts. The
second, relating to Modern Times, is from a newspaper article pasted
into Macdonald's collection, without date, but probably printed in
1853. These will give a sufficient idea of the reaction from New
Harmony, which, on several important lines of influence, connects Owen
with the present time.
A PEEP INTO UTOPIA.
From an editorial by J. Warren.
"Throughout the whole of our operations at this village, everything
has been conducted so nearly on the _Individual_ basis, that not one
meeting for legislation has taken place. No organization, no delegated
power, no constitutions, no laws or bye-laws, rules or regulations,
but such as each individual makes for himself and his own business; no
officers, no priests nor prophets have been resorted to; nothing of
this kind has been in demand. We have had a few meetings, but they
were for friendly conversation, for music, dancing or some other
social and pleasant pastime. Not even a single lecture upon the
principles upon which we were acting, has been given on the premises!
It was not necessary; for, as a lady remarked, 'the subject once
stated and understood, there is nothing left to talk about; all is
action after that.'
"I do not mean to be understood that all are of one mind. On the
contrary, in a progressive state there is no demand for conformity. We
build on _Individuality_; any difference between us confirms our
position. Differences, therefore, like the admissible discords in
music, are a valuable part of our harmony! It is only when the rights
of persons or property are actually invaded that collisions arise.
These rights being clearly defined and sanctioned by public opinion,
and temptations to encroachments being withdrawn, we may then consider
our great problem practically solved. With regard to mere difference
of opinion in taste, convenience, economy, equality, or even right and
wrong, good and bad, sanity and insanity--all must be left to the
supreme decision of each _Individual_, whenever he can take on himself
the _cost_ of his decisions; which he cannot do while his interests or
movements are united or combined with others. It is in combination or
close connection only, that compromise and conformity are required.
Peace, harmony, ease, security, happiness, will be found only in
_Individuality_."
A PEEP INTO MODERN TIMES.
Conversation between a Resident and a Reporter.
"We are not Fourierites. We do not believe in Association. Association
will have to answer for very many of the evils with which mankind are
now afflicted. We are not Communists; we are not Mormons; we are not
Non-Resistants. If a man steals my property or injures me, I will take
good care to make myself square with him. We are Protestants, we are
Liberals. We believe in the SOVEREIGNTY OF THE INDIVIDUAL. We protest
against all laws which interfere with INDIVIDUAL RIGHTS--hence we are
Protestants. We believe in perfect liberty of will and action--hence
we are Liberals. We have no compacts with each other, save the compact
of individual happiness; and we hold that every man and every woman
has a perfect and inalienable right to do and perform, all and
singular, just exactly as he or she may choose, now and hereafter.
But, gentlemen, this liberty to act must only be exercised at the
_entire cost_ of the individuals so acting. They have no right to tax
the community for the consequences of their deeds."
"Then you go back to nearly the first principles of government, and
acknowledge the necessity of some controlling power other than
individual will?"
"Not much--not much. In the present depraved state of society
generally, we--few in numbers--are forced by circumstances into
courses of action not precisely compatible with our principles or with
the intent of our organization, thus: we are a new colony; we can not
produce all which we consume, and many of our members are forced to go
out into the world to earn what people call money, so that we may
purchase our groceries, &c. We are mostly mechanics--eastern men.
There is not yet a sufficient home demand for our labor to give
constant employment to all. When we increase in numerical strength,
our tinsmiths and shoemakers and hatters and artisans of that grade
will not only find work at home, but will manufacture goods for sale.
That will bring us money. We shall establish a Labor Exchange, so that
if my neighbor, the blacksmith, wants my assistance, and I in turn
desire his services, there will be a scale to fix the terms of the
exchange."
"But this would disturb Individual Sovereignty."
"I don't see it. No one will be _forced_ to barter his labor for
another's. If parties don't like the terms, they can make their own.
There are three acres of corn across the way--it is good corn--a good
crop--it is mine. You see that man now at work in the field cutting
and stacking it. His work as a farmer is not so valuable as mine as a
mason. We exchange, and it is a mutual benefit. Corn is just as good a
measure of value as coin. You should read the pamphlet we are getting
out. It will come cheap. Andrews has published an excellent work on
this subject of Individual Sovereignty."
"Have you any schools?"
"Schools? Ah! we only have a sort of primary affair for small
children. It is supported by individual subscription. Each parent pays
his proportion."
"How about women?"
"Well, in regard to the ladies, we let them do about as they please,
and they generally please to do about right. Yes, _they_ like the idea
of Individual Sovereignty. We give them plenty of amusement; we have
social parties, music, dancing, and other sports. They are not all
Bloomers: they wear such dresses as suit the individual taste,
_provided they can get them_!"
"And the _breeches_ sometimes, I suppose?"
"Certainly they can _wear the breeches_ if they choose."
"Do you hold to marriage?"
"Oh, marriage! Well, folks ask no questions in regard to _that_ among
us. We, or at least some of us, do not believe in life-partnerships,
when the parties can not live happily. Every person here is supposed
to know his or her own interests best. We don't interfere; there is no
eaves-dropping, or prying behind the curtain. Those are good members
of society, who are industrious and mind their own business. The
individual is sovereign and independent, and all laws tending to
restrict the liberty he or she should enjoy, are founded in error, and
should not be regarded."