CO-OPERATIVE ETHICS.
"Speaking of wages," said George Gaylord, "did I understand you to say,
that all of the co-operators at Solaris receive the same pay?"
"Yes, George, equal wages for all classes of workers, is the motto at
Solaris. Recognizing the solidarity of the interests of society, simple
justice demands the same rate of pay for each member of the company;
without regard to sex, or particular qualification."
"It seems to me, Fillmore, that justice would demand that each one
should be paid according to skill and capacity. I cannot understand, how
anyone capable of being a foreman, would be content to accept, as a just
equivalent for his services, a compensation as low as that awarded to
the least capable worker in the colony."
"I think I shall be able to convince you, George, that a correct view of
this question, is largely a matter of education. You have, perhaps
unconsciously, voiced the usual argument against the equity of equality,
which is made by the champions of the competitive system. Our people
have learned from experience, that the co-operative farm movement is a
leveling up process, which purposes to raise the weaker units, to the
condition of the higher. They have learned, that society is a purely
co-operative institution. They have learned, that the wants of society,
create value for the products of labor. Society, then, is labor's
market. In this market, the wants of the weaker units, are just as
important, as are those of the stronger. Stimulated by the number and
variety of these wants, inventive genius has given to us tools and
machinery, which have increased, at least one hundred fold, the capacity
of labor to produce. In the creation of tools and machinery, the mental
acuteness and inventive skill of the weaker unit, often surpasses that
of the stronger. It follows, then, that each one of the weaker units, is
justly entitled to an equal share of the advantages which are conferred
on labor by society, with its market and equipment of tools and
machinery. These advantages, make the productive work of all classes,
nearly equal. Let us try to find the real difference, between the daily
labor products of the strongest and the weakest workers. Let us consider
present conditions here at Solaris, as an illustration. Let us take one
hundred dollars, as the value of the product of one day's labor, by an
average person, plus the advantage of such superior social organization,
training, tools and equipment, as Solaris can now furnish. On the other
hand, let us take fifty cents, as the value of one day's labor, by the
strongest, most capable worker, when isolated from his fellows, and from
all social organization, with its tools and equipment. Under the
circumstances, allowing that the strongest could produce twice as much
as the weakest, we should have twenty-five cents, as the value of the
daily product of the weakest worker. These sums, compared with one
hundred dollars, would give us the exact difference between the
strongest and the weakest, under the favorable co-operative conditions,
existing at Solaris. A difference, so trifling as to be scarcely worthy
of consideration, only one-fourth of one per cent. What think you,
George! Where now is the injustice of equal wages? Remember, when
justice is done, the mission of charity is finished!"
"Your clear statement of the case, has proved a revelation to me,
Fillmore! I am quite ready to acknowledge the exact justice, of your
co-operative system of equal wages. I am profoundly impressed with the
soundness of your argument, that women and all weaker units in the army
of labor, are justly entitled to an equal share of the advantages
conferred on labor, by social organization, and by the education,
training and equipment, resulting from that organization. This view of
the question, is a new one to me. It places the whole subject, in quite
a different light. By the aid of this light, I am beginning to
understand something of the intricacy and force, of this co-operative
machine, which we call society; and how much it affects the question of
labor and wages.
"My experience with co-operative farming here at Solaris, is beginning
to bear fruit. Under your instruction, friend Flagg, I think I can now
understand the wide difference, between the competitive and the
co-operative systems of organized labor. The former, benefits the few at
the expense of the many. The latter, raises the individual, by
benefiting the mass. The first, seems to be a constant menace, which
threatens the peace, welfare and stability of society; clearly making
for evil. The second, striving for the interests of all, builds up,
strengthens and purifies the weaker units; unmistakably making for good.
The results seem to marshal themselves on the side of co-operation, for
the purpose of demonstrating the truth of its shibboleth, that the
injury or weakness of one, is the concern of all. In other words, to
raise the lower strata of society, means a corresponding elevation for
the upper. The average morality, happiness and prosperity of society, is
measured by the morality, happiness and prosperity of its weaker units.
Tell me, Fillmore, does the acceptance and advocacy of this view of the
relations existing between labor and society, make one a socialist?"
"They surely do, George! They make you a socialist of the most
progressive type. I am both surprised and delighted, to find how well
you have learned the lesson of co-operation."
"If the co-operators at Solaris, are socialists, then they must be good
people. I am perfectly willing to be classed with them. At all events, I
am a thorough convert to the co-operative system. I can now understand
the scope and significance of the work; and why it is, that the Solaris
workers, are so much superior to any farm people I have ever known. I
begin to perceive that the success of the co-operative farm, means the
regeneration of society.
"This morning, Fillmore, under the guidance of Miss Houghton, I visited
the kindergarten, the schools, the club rooms and the theatre. I was
amazed, to find such a magnificent system of education and amusement, in
successful operation, for the benefit of a farm village. Indeed! A city
of fifty thousand people, would be very fortunate, in the possession of
such a fine one! How did you manage to make it possible?"
"In carrying out the wise plans of Fennimore Fenwick, you behold to-day,
the result of combined co-operative agriculture and stirpiculture, which
affords to our people, and to their children, conditions for education
and amusement, fully equal to anything, money can procure for the
wealthy. Children born at Solaris, under carefully prepared conditions
for a perfect motherhood, are endowed with a precious birth-right, far
superior to anything heretofore known to heirs of wealth. The system is
being constantly improved. As it now stands, I consider it the crowning
success of the co-operative movement.
"Speaking of Miss Houghton, George, reminds me of a question! You have
yet to tell me, the result of your first interview with her. Did she
seem to blame you so very much, for not answering her mother's letter?"
"Oh! no! She was kindness personified. She hastened to assure me that,
in the light of subsequent events, she came to understand the whole
situation. It appears, that after writing the letter in question, her
mother grew very much better. In this improved state, she lingered for
some time, and did not die until several weeks after Miss Houghton had
read to her, the notice of my mother's death, which came to them through
the columns of an occasional New England newspaper.
"Having answered your question, Fillmore, I will now return to the
subject of my visit to the schools. The interest manifested by both
children and teachers is something to be proud of. The amount of general
information of a practical character, which the pupils have acquired,
even in the lower classes, is quite surprising. This is especially
noticeable, in the ready knowledge they display, regarding current
political events; including the personal history, character and ability,
of the various political leaders. Is it wise, to devote so much time to
teaching politics; and to commence this teaching with children so young?
Do you really consider it so very important?"
"Yes, George, it is a matter of the utmost importance! A republic of
ignorant people, is a republic only in name; in reality, it is an
oligarchy. On the contrary, a true republic, is one in which all its
units or voters, are so educated, that they are familiar with the theory
and practice of government. They must know that true government is a
co-operative institution, which must guard and protect with exact
justice, the interests of all of the governed. They must know, the
extent and condition of the agricultural, manufacturing, commercial,
mineral and lumbering resources of the country. They should understand
diplomatic, domestic and foreign relations. They should know every
detail, of the educational, financial and political wants of the masses,
in the domain of each State or Territory. Finally, they must be familiar
with the character, trustworthiness and ability, of all political
leaders. Children of the co-operative farm, are educated and trained, in
a manner that will best fit them to become true citizens of such a
republic. This is why, a practical, political education, to be
successful, must become a matter of interest to the children while they
are young. They will then learn, that a true republic, is a co-operative
machine, which cannot run smoothly, while one imperfect cog remains to
retard the action of its wheels. This valuable lesson, they cannot learn
too soon. What think you, friend Gaylord?"
"I cannot quite agree with you in this matter, Fillmore! I think it
would be far wiser, while they are so young, to teach these children
such lessons as will give them the ground work for a sound religious
faith. Then they will understand the first importance, of being prepared
to save their own souls. Later, in the closing school years, they could
be taught your progressive, political scheme, which I think is a
remarkably good one."
"Stop one moment, George! I see Miss Houghton is coming. She will be
delighted with an opportunity to answer some of your objections, to the
co-operative code of ethics, evolved by the people of Solaris."
"You are a welcome visitor, Miss Houghton! You have arrived, just in the
nick of time! Our mutual friend here, Mr. Gaylord, has been telling me
of his visit to our schools, under your guidance. While he praises the
wonderful progress made by the pupils; he seems to think, that we teach
too much politics and too little religion."
"Pardon me, Miss Houghton!" said George Gaylord, "I assure you, that I
was not indulging the spirit of fault finding! Allow me to explain! I
had reached a point in our discussion, where I was about to remark, that
since Adam's time, the people of the world have been born, heirs to the
dominancy of total depravity. With this heritage, we are as prone to
sin, as are the sparks to fly upward. Under such circumstances, it would
surely be the height of folly, to attempt to overcome this natural
tendency toward evil, without the aid of the strong arm of the church,
with its broad mantle of christian faith and saving grace."
"I grant you, Mr. Gaylord, that with your peculiar training, such a
conclusion would be quite natural."
"Now, Mr. Flagg! I have a word for you! We must make every allowance,
for Mr. Gaylord's theological education. An education, that has filled
his mind with somewhat distorted meanings, for the terms, religious
faith, soul, sin, salvation, religion, total depravity and many others
of a similar import, which theology has applied to man's spiritual
welfare. Just at present, the difference between us, is wholly a matter
of definition. When we have acquired a true meaning for these disputed
terms, we shall stand harmoniously on a common ground. We shall then be
ready to accept the higher teachings of the new religion. A religion of
spiritual evolution and unfoldment, which responds to the progress of
the twentieth century."
"You are quite right, Miss Houghton! I am very willing to make the
generous allowance you suggest. I think Mr. Gaylord would be glad to
hear your views, regarding the practical teachings of the new religion."
"Thank you, Fillmore!" said George Gaylord, "you have voiced a request,
I was about to make. I trust Miss Houghton, will proceed at once. I will
promise to be a listener, who is both interested and attentive."
"I will promise one thing, Mr. Gaylord. It is this, before I have
finished, I shall do my best, to convince you, that in embracing the new
religion, the people of Solaris have devoted themselves to a system of
religious teaching, which is far too broad for the limitation of church
walls. That this new religion, is so practical, and so exacting, that
its followers, if they are true, are in duty bound to observe it as a
rule of life, seven days in the week, year in and year out.
"As a primary basis, the new religion teaches, that all human life is
sacred. That it is the highest expression on this planet, of an
Omniscient purpose. Conscious life, or the capacity to become conscious
of anything, is a Deific attribute. All knowledge comes to the mind
through the avenue of the senses, or from sensations produced by contact
with existing things in the domain of Nature. The domain of Nature, is
the domain of the Omniscient! All real knowledge, acquired from this
domain by right methods, which is in harmony with natural evolution, is
Truth. Truth, then, is Divine!
"From these broad premises, we may deduce, that to acquire knowledge, or
to accumulate truth, becomes the highest duty of life, a religious
activity of the highest order. To be engaged in the intellectual
process of gaining knowledge, is to be engaged in a spiritual work. The
intellectual process, is a spiritual process. By the psychologic action
of the mind, through its sub-conscious functioning, all knowledge coming
through the senses, first becomes the spiritual possession of the Ego,
the Soul, the seat of consciousness, before it can be expressed
materially by the mortal man. Hence, spiritual evolution, is a natural
growth, a crowning part of physical and intellectual evolution. The
body, as an associated colony of more or less intelligent cells, is an
important part of the thinking machine. Body, brain and intellect, in
their dual existence on the material plane, form an important trinity,
which enables the Spirit to accumulate knowledge, and also to retain
that knowledge, after the passing of the physical. To dispute this
postulate, would be manifestly absurd, as the spiritual man is the
conscious Ego, the real gleaner and possessor of knowledge. It follows
then, that to be engaged in any kind of educational work, is to be
engaged in a religious work of great spiritual importance. That, through
proper intellectual training, we may obtain spiritual growth, rebuild
the moral character, exterminate vice, and unfold the graces of virtue,
purity, honesty and goodness. These are spiritual attributes, which
embrace all there is in the domain of morals.
"In appealing to the new religion, for a broader, truer definition of
the term, Soul, we learn that Soul, as a cosmic unit of the larger
cosmos, is the repository of infinite possibilities: That evolution is
the law, by which these possibilities are unfolded: That it inherits
immortality as a birthright, from the Great Over Soul, the source and
center of all life: That, in fulfilling the law of life, by sojourning
in the flesh for a brief period, it cannot be lost, or become totally
depraved; although the body, which is but its earthly expression, may
become so debased by poverty, selfishness and sin, as to momentarily
thwart the Divine purpose of life.
"From the same source, and by the same authority, in response to a
sincere desire for a better definition of the word Sin; we are taught,
that the object and purpose of the existence of this planet, is the
evolution and perfection of the human race. Human life, then, is the
flower and fruit of the planet. As such, it is the direct expression of
a Divine purpose. At the command of a higher law, this life must at all
times, be treated as sacred. From this high rock of observation, we
perceive that all acts, by society or individuals, which tend to
promote, protect and purify this life, are helpful along lines of
evolution; therefore, righteous and good. In their doing, these acts
become the highest expression of a religious duty. On the contrary, all
acts, by society or individuals, which tend to destroy, injure, poison
or sully this sacred life, or to bar its ordained progress, are in
themselves, unholy, wrong and criminal. In commission, these acts become
the greatest of all sins. The logic of this deduction, is beyond
dispute; because they are direct attempts to thwart the progressive and
evolutionary purpose of the planet; therefore, they must be considered
as sins of the first magnitude.
"Second in magnitude, and akin to these in wickedness, is the sin of
society against women. A sin so potent for evil, that at the behest of
selfishness, greed and lust, government, church and society, with one
accord and without a protest, join in denying to woman an existence of
financial independence. This denial makes slaves of women, who should
be noble, pure, self-poised, self-sustaining and absolutely free. But
the acme of wickedness is reached, when this denial reduces women to
creatures of merchandise, when every year, it drives unnumbered
thousands of them to lives of degredation and shame; thus perpetrating
the crime of the century against unborn generations, by tainting and
poisoning the fountain of life at its very source. The new religion has
decreed, that the mothers of a perfected republic, must of a necessity,
be both pure and free. It purposes to cure this crime, by working
through the strong arms of an ever-increasing series, of unselfish
co-operative brotherhoods, where a progressive union of agriculture, and
stirpiculture, shall provide for and protect both mothers and children;
at the same time furnishing the ways and means, which offer an
honorable, useful self-sustaining existence to all woman kind, be they
wives, mothers, sisters or sweethearts.
"Third in magnitude and closely allied to the first two, is the great
sin of ignorance. The mother of bigotry and superstitious fear; the
father of duplicity and craven cowardice! What we know, we fear not. It
is only the mysterious darkness of the unknown, that is filled with
terror. To abolish ignorance, is to make the mind master over matter.
Mind is both the spiritual and the intellectual expression of the soul.
True culture of the mind, is moral culture. It is only the well grown,
highly cultured mind, that can reflect the inherent graces of the
spirit, which mark all noble characters. To the individual, who has
acquired a knowledge of the law of evolution and environment, is given
the power to control environmental conditions; by wresting from nature
the secrets of success, in feeding, clothing, housing, educating and
elevating humanity. It follows then, that to overcome the sin of
ignorance, is to banish poverty. To banish poverty, is to banish want.
To banish want, is to take away the very foundations of the sin of
selfishness. Selfishness, is the father of a multitude of sins, which
must perish with it.
"From these premises we must deduce, that all educative work in the
proper sense, is a religious activity, which makes us better acquainted
with the relations which exist, between man and his Creator, the Great
Over Soul. The spiritualizing influence of this intellectual work,
carries with it the compensation of a great reward. It crowns the
gleaner, with happiness of the purest type. As knowledge increases, the
field of knowledge expands, the flood of happiness swells in volume. A
long busy life on the material plane of existence, is far too short to
acquire this vast treasure, which is commensurate with the needs of
progress for an eternity of spiritual existence, to which, this life is
simply the primary school. With a better understanding of the nature of
sin, and of the alarming extent of its evil influence over human life;
the new religion undertakes to bless mankind, by banishing ignorance,
poverty and crime. To this practical, spiritual work, the people of
Solaris religiously devote themselves, as being a life-work of the
noblest order.
"The three principal sins which we have considered, may be justly
regarded as the parents of all lesser sins. Having given a few brief
suggestions as to methods of cure, which are offered by the new
religion; I am now ready, Mr. Gaylord, to take up the doctrine of total
depravity; which plays such an important part in your theology.
"As the primary step, I will re-state a prior postulate, as follows:
The spiritual man, is the conscious Ego, the Soul, or a cosmic unit of
the larger cosmos; an indestructible part of the great life principle.
As such, it is the repository of infinite possibilities, which are
destined to be unfolded by the law of progressive evolution. From the
Great Over Soul, it inherits immortality and indestructibility;
therefore, it cannot be lost, saved, or become depraved. The mortal body
is an outer covering, through which it must express itself on the
material plane of existence. Physical, intellectual and spiritual life,
are subject to the law of evolution, by which they achieve progression
and fulfill the purpose of existence.
"To assume, that the people of this planet, are born subject to the
dominancy of total depravity, is to deny immortality, and the truth of
these postulates. In denying them, it denies the existence of a dominant
principle of good, and affirms the existence of a dominant principle of
evil. It also denies all progress, all moral reform, every noble
aspiration, every good deed, all evolution, all science and all reason.
Where then, in the economy of nature, is there room or use for the
doctrine of total depravity? A doctrine so pernicious, that in the
mouths of its advocates, it has done more than aught else, to destroy
the confidence of mortals, in the wisdom and justice of the Divine plan
of the universe. To even assert its existence, is to question the
existence of a universe, under the reign of justice, law and order.
Evidently, the doctrine of total depravity, does not belong to the
domain of fact. It is equally clear, that it must be a theological
fiction. A sin of theology against progress, which in the dazzling
whiteness of the spiritual light of the new religion, must soon fade
into oblivion.
"Can we teach politics to school children, as a part of our religious
duties? Is a question we will now consider. The answer, will depend
largely on the definition, which we give to the word religion. Let us
try to find a true definition, broad enough to embrace an affirmative
answer to our question. As a basis, we have human life as the highest
expression of the planet. With the physical body, as the basis for
intellectual evolution. With intellectual evolution, as the basis for
spiritual evolution. Hence, we have as a conclusion, that the spiritual
development and unfoldment of the race, up to a point where it can
accept the truth of immortality, is the logical purpose to be
accomplished by all religions. Reasoning from these premises, it would
seem clear, that the practical value of any religion, must be measured
by its ability to teach the people how to help themselves; how to master
the great problem of physical life, by attaining perfection in the arts
of feeding, clothing, housing, educating and spiritualizing the race.
If, in connection with these solid foundations for a natural religion,
we add the important fact, that this is a republic, in which the wish of
the majority, should become the law of the mass; we shall discover that
politics become the natural channel, through which the wishes of the
majority are expressed; that corrupt politics, result in bad government;
that pure politics, insure good government; that a wise, just
government, is the greatest political benefit which can be conferred on
the people governed. United, these conclusions give an affirmative
answer to our question. They also tell us why, the new religion, the
mouth-piece of inspiration, reason, science, evolution and progress,
should proclaim it a religious duty, to teach our children,--embryo
citizens of the republic--every practical detail of pure politics.
"What think you, Mr. Gaylord? Have your objections, been satisfactorily
answered? Can we agree to accept new definitions, for the disputed
religious terms, which we have been discussing?"
"I am satisfied, Miss Houghton, that I have been quite too hasty in my
conclusions! You have convinced me of the importance of teaching pure
politics to children, as a part of their religious training. With regard
to other religious questions, you have answered my objections in a most
masterly manner! The practical religion, which you have so beautifully
outlined and so clearly defined, seems worthy of all the eloquence which
you have bestowed upon it. That dreadful doctrine of total depravity,
which you have so effectually demolished, has always been a repulsive
one to me! For years, it has been a tormenting theological thorn in my
side! I could never quite reconcile its existence, with the overruling
dominion of an all-wise Creator; the very embodiment of Infinite
goodness. I may as well say frankly, that I have often tried to find
some good reason for denying it! Now, I have found one, that will
satisfy my conscience. With the vexing doctrine of total depravity
eliminated from the religious problem, a definition for the term,
practical religion, becomes much more simple. A new light is thrown on
the whole subject. Just at present, under the influence of this light, I
am inclined to think, that your statements and your premises, are all
true. Granting this, I will cheerfully admit, that the people of
Solaris, are nobly living practical religious lives. I am very much
interested in the wonderful claims of this new religion. I trust, that
after some weeks of careful examination, I may be able to accept them
without one single reservation. After that, I venture to promise, that
we shall be able to agree on a satisfactory definition, for all disputed
religious terms."
"Bravo! George! Now, you are talking more like your old self, more like
a reasonable man. You are making great progress, in mastering the
underlying principles and practical work of the co-operative movement! I
think, Miss Houghton, that you ought to join in offering
congratulations. Will you not?"
"Yes, Mr. Flagg! I shall be glad to do so! First, I want to compliment
Mr. Gaylord, on his excellence as a listener! Then again, I wish to
thank him, for his kindly summing up, of the impressions, which came to
him from my rather long sermon on practical religion.
"Now gentlemen, you must excuse me! I have an engagement, which demands
my immediate presence at the kindergarten."