One of “our Fundamental Propositions” is the ultimate analysis of the
perfected results of harmonious relations between labor and its reward.
It is not laid down in any spirit of mere speculation, but as a mark
which the human family is capable of attaining, and one to which it
should aspire. Neither is it at all impossible with some of the present
representatives of the race; but it is a natural and legitimate
condition for society when it shall have become sufficiently “grown” to
be possible of organization.
Organization is the first step to be made toward reaching such
conditions as the proposition indicate. Simple individual exertion can
never be constructive of society. Neither can the exertions of a great
number of individuals become constructive unless their action is
combined or organized in one direction and for the same purpose.
Agitation must always precede organization, and hence it is that nearly
all primary movements are simply destructive or disintegrating to
existing conditions. A perfect system of society cannot be organized to
conta in those who are under any condition of servitude other than is
rendered by the collective number to the law or rule they shall
formulate, to control these relations. A perfect system of freedom is
one of the first essentials, and this must be regulated by an exact
justice, as between a community of brothers and sisters. No ignoring of
any part of the community, whether male or female, can exist The
organization must recognize each and every member of the community, and
they in turn must also recognize the organization which becomes the rule
of government.
No one will attempt to deny but that there is sufficient capital or
wealth in the world to enable every one to live in a palace; neither
would any deny that the conditions of humanity would be very much
improved could such a leveling down and such a leveling up, as this
equalization would require, be attained. This cannot result from any
arbitrary rule of force, but must be the result of the operation of the
proper principles of law in the relations of society. It must emanate
from a consciousness within society itself of the justice of such
principles therefore the mind of society must be imbued with these
principles; and to do this is the business of those who understand the
science of society. It has been denied that there is a science of
society. The recognition now that there is such a science, and the fact
that the evolution of society thus far has been formulated under it, is
a vast step toward a general recognition of it. When once it is
generally received as one of the demonstrated sciences, there will be
various attempts in all directions to organize upon its not yet
demonstrated principles.
Those who have followed these articles will begin to see that the
attainment of great wealth will not constitute one of the principal aims
of the society of the future. It will only be considered as a means to
other and higher ends. It has not been until quite recently that the
fact of continuous life has been any more than _theoretically_ received.
The practices of mankind have been just such, and only such, as would
obtain, were there no life after physical death, and they have lived as
though the whole of this life should be devoted to purely material ends,
to the gratification of physical desires, and to comforts and pleasures
arising from material possessions. Since the conviction has been
stealing into the minds of humanity that life is continuous, that death
is simply a change of the conditions of life, and that the best wealth
that can be accumulated in the material life is that kind that will make
the best capital to begin the next with, there is a marked change in the
community at large.
It is beginning to be realized that there is a great deal more to live
for in this life than mere bodily satisfaction and accumulation of
wealth—of money. Nor is complete luxury one of the most preferable of
circumstances. It is not conducive, under present conditions, to the
best and most rapid development of the true wealth of the soul, nor can
it ever be until correct views of the uses of wealth more generally
obtain than they do at present.
In a true condition of society there would be no such thing as wealth,
in its present signification. It would be reduced to the requirements of
men in obtaining better wealth for themselves, and for the diffusion of
it among their kind. In this consideration of the uses of life, there is
no more important feature of it than that of organization in all
departments. Such organization as will dispose of misery, poverty,
ignorance and crime. All these can be cast out of society; and it is to
be sincerely hoped for, that there will be formed a political party
having its basis in the necessity and the possibility of such a
disposal. Such conditions cannot exist in the midst of a community
without exerting their deleterious influences over the higher and better
conditions. People lose sight of this fact, and in all legislation it is
ignored. Government now has the power to take these conditions in hand,
and none are more interested in having it do so than the so-called labor
party. Why should not this party organize upon some such radical
principles of reform that will reach the roots of the ills they feel
society labors under?
The policy of a party that would be permanently successful must be one
that will include all of the great principles of reform. If such a party
is not shortly organized, there will be conditions developed which will
make such a party a necessity, even without organization. It would arise
as if by magic out of the conditions of the times, and leaders will rise
and come to the front as though Heaven-directed, and they will be
received by the people by acclamation. The force of elections will be
dispensed with, and party trickery forever killed.
The whole substrata of society is in foment. The terrific strifes that
have been waged, and are being waged, lift the weight from the strata,
and it begins to rise into demanding such recognition as has not been
accorded it. The “Moses” who shall divide the “waters of the Red Sea,”
that separates them from their “Canaan,” will be their God-appointed
leader, whom to oppose would be futile. Political parties have been in
the hands of such leaders, and have been used for such corrupt purposes,
that the people have lost all confidence in them, and they demand A NEW
ORDER OF THINGS, in which common honesty may properly find a place.
Labor and capital, lying, as they do, at the foundation of present
society, and as they will enter largely into all societies of the
future, so long as material wants are conducive to the true interests of
humanity, should receive such consideration at the hands of the present
as will so arrange their interests that there may be no violent
disruption between them, when present governmental forms shall change.
The sphere of government must be enlarged and made to include very many
questions which are now utterly ignored, before society can ever be
considered as resting upon a surely permanent foundation. To arrive at
this foundation is the first and most important step for humanity to
take. All minor ones are insignificant beside it, because the corner
stones of this foundation must consist of a perfect individual justice,
which will not be inconsistent nor at war with perfect collective
justice. This condition the present inequalities between labor and
capital forbid, and hence the importance of their harmonization.
NEW YORK, October 25, 1870.