But up to the present time, what have the people done industrially?
Almost nothing, save to subsist themselves on the rudimental plane!
Nothing, save to make a few experiments at coalescing. There are a few
illustrations of the first step in progress in this respect, which
correspond to the coming together of families politically. But there are
no industrial cities, to say nothing about nations. There were Brook
Farm, New Harmony, and several other attempts at industrial tribes, and
there are Oneida and a dozen lesser attempts still in existence, besides
numerous cooperative movements. There are the railroad, the telegraph,
insurance companies, banks and other corporations, all evidences that a
real departure is about to be made in industrial organization; that is,
that the people are preparing to depart from the homogeneous state
industrially. The grange movement is the most positive evidence of the
moving of the people generally in this direction, in which to protect
themselves against the rapacity of merchants and railroads, they combine
to purchase from first hands and realize a saving of from twenty to
fifty per cent. This is an illustration of coalescing for protection.
Most of the other illustrations, such as railroads, banks, etc., are for
aggressive purposes; are means by which the people, while being
seemingly accommodated, are really being robbed. Nevertheless, they are
all evidences of progress in the industrial sense, those for aggression
in the end compelling others for protection. That there are so many
forms of coalescings for aggressive purposes, is conclusive evidence
that the time is near when the people will be driven into organizing
themselves into industrial communities, cities and nations, and
eventually into one nation for the whole world. The first departure
having been made, nothing can prevent industry from passing through the
same stages of progress through which government has passed, and
eventually becoming “at one” with government.
Has the evolution of government proved a blessing to the people? Are we,
as a people, in a better condition politically? Are we nearer the
ultimate condition than they were of ancient time, when the family was
the highest form of government? If we are, then we should be equally
improved, industrially, if we were upon the same plane in this respect.
There are no contradictions in natural growth. Like degrees of evolution
bring equal good in all; the same to government, to industry, to
intellect, to morals, to religion. But this development does not mean
for the rich what it is inferred by them to mean, unless, indeed, they
attempt to resist its progress, which if they do, the same fate will
overtake them that came upon those who attempted to stay the tide of
political growth. It means for them just what the development of
government meant for those who held and exercised its power. The
political relations of the monarch and nobility are repeated in the
industrial relations of the capitalists and working men. The “levelling”
politically has not been down but up. Instead of the rulers having been
degraded into serfdom, the serfs have been elevated to the plane of
rulers in this country. In the place of one man ruling over others, all
men rule themselves, at least in theory. In this transformation no one
has been deprived of anything that of right belonged to him; but the
masses have received their natural rights from those who held them from
them by the right of might. When the industries shall rise to the stage
of growth which the government occupies, a like “levelling up” will take
place; a like relinquishment of industrial power will be made in favour
of the toiling masses. None who are independent now will be made
dependent then; but the dependent will rise to independence. Hence the
alarm of the rich is wholly without foundation. Such a move does not
mean the slightest harm for them; it means equal good for all. It does
not mean the taking away of any comfort or luxury from anybody; but the
extension of every comfort and luxury that any have to all—to those who
suffer, be it from hunger, from nakedness, from want of shelter, or
other cause.