Proposed Roads to Freedom, Bertrand Russell [reading books for 7 year olds TXT] 📗

work of the world could ultimately be made sufficiently agreeable to be preferred before idleness even by men whose bare livelihood would be assured whether they worked or not. As to the residue let us admit that special rewards, whether in goods or honors or privileges, would have to be given to those who undertook it. But this need not cause any fundamental objection.

There would, of course, be a certain proportion of the population who would prefer idleness. Provided the proportion were small, this need not matter. And among those who would be classed as idlers might be included artists, writers of books, men devoted to abstract intellectual pursuits—in short, all those whom society despises while they are alive and honors when they are dead. To such men, the possibility of pursuing their own work regardless of any public recognition of its utility would be invaluable. Whoever will observe how many of our poets have been men of private means will realize how much poetic capacity must have remained undeveloped through poverty; for it would be absurd to suppose that the rich are better endowed by nature with the capacity for poetry. Freedom for such men, few as they are, must be set against the waste of the mere idlers.

So far, we have set forth the arguments in favor of the Anarchist plan. They are, to my mind, sufficient to make it seem possible that the plan might succeed, but not sufficient to make it so probable that it would be wise to try it.

The question of the feasibility of the Anarchist proposals in regard to distribution is, like so many other questions, a quantitative one. The Anarchist proposals consist of two parts: (1) That all the common commodities should be supplied ad lib. to all applicants; (2) That no obligation to work, or economic reward for work, should be imposed on anyone. These two proposals are not necessarily inseparable, nor does either entail the whole system of Anarchism, though without them Anarchism would hardly be possible. As regards the first of these proposals, it can be carried out even now with regard to some commodities, and it could be carried out in no very distant future with regard to many more. It is a flexible plan, since this or that article of consumption could be placed on the free list or taken of as circumstances might dictate. Its advantages are many and various, and the practice of the world tends to develop in this direction. I think we may conclude that this part of the Anarchists' system might well be adopted bit by bit, reaching gradually the full extension that they desire.

But as regards the second proposal, that there should be no obligation to work, and no economic reward for work, the matter is much more doubtful. Anarchists always assume that if their schemes were put into operation practically everyone would work; but although there is very much more to be said for this view than most people would concede at first sight, yet it is questionable whether there is enough to be said to make it true for practical purposes. Perhaps, in a community where industry had become habitual through economic pressure, public opinion might be sufficiently powerful to compel most men to work;[44] but it is always doubtful how far such a state of things would be permanent. If public opinion is to be really effective, it will be necessary to have some method of dividing the community into small groups, and to allow each group to consume only the equivalent of what it produces. This will make the economic motive operative upon the group, which, since we are supposing it small, will feel that its collective share is appreciably diminished by each idle individual. Such a system might be feasible, but it would be contrary to the whole spirit of Anarchism and would destroy the main lines of its economic system.

[44] ``As to the so-often repeated objection that nobody would labor if he were not compelled to do so by sheer necessity, we heard enough of it before the emancipation of slaves in America, as well as before the emancipation of serfs in Russia; and we have had the opportunity of appreciating it at its just value. So we shall not try to convince those who can be convinced only by accomplished facts. As to those who reason, they ought to know that, if it really was so with some parts of humanity at its lowest stages—and yet, what do we know about it?—or if it is so with some small communities, or separate individuals, brought to sheer despair by ill-success in their struggle against unfavorable conditions, it is not so with the bulk of the civilized nations. With us, work is a habit, and idleness an artificial growth.'' Kropotkin, ``Anarchist Communism,'' p. 30.

The attitude of orthodox Socialism on this question is quite different from that of Anarchism.[45] Among the more immediate measures advocated in the ``Communist Manifesto'' is ``equal liability of all to labor. Establishment of industrial armies, especially for agriculture.'' The Socialist theory is that, in general, work alone gives the right to the enjoyment of the produce of work. To this theory there will, of course, be exceptions: the old and the very young, the infirm and those whose work is temporarily not required through no fault of their own. But the fundamental conception of Socialism, in regard to our present question, is that all who can should be compelled to work, either by the threat of starvation or by the operation of the criminal law. And, of course, the only kind of work recognized will be such as commends itself to the authorities. Writing books against Socialism, or against any theory embodied in the government of the day, would certainly not be recognized as work. No more would the painting of pictures in a different style from that of the Royal Academy, or producing plays unpleasing to the censor. Any new line of thought would be banned, unless by influence or corruption the thinker could crawl into the good graces of the pundits. These results are not foreseen by Socialists, because they imagine that the Socialist State will be governed by men like those who now advocate it. This is, of course, a delusion. The rulers of the State then will bear as little resemblance to the pres- ent Socialists as the dignitaries of the Church after the time of Constantine bore to the Apostles. The men who advocate an unpopular reform are exceptional in disinterestedness and zeal for the public good; but those who hold power after the reform has been carried out are likely to belong, in the main, to the ambitious executive type which has in all ages possessed itself of the government of nations. And this type has never shown itself tolerant of opposition or friendly to freedom.

[45] ``While holding this synthetic view on production, the Anarchists cannot consider, like the Collectivists, that a remuneration which would be proportionate to the hours of labor spent by each person in the production of riches may be an ideal, or even an approach to an ideal, society.'' Kropotkin, ``Anarchist Communism,'' p. 20.

It would seem, then, that if the Anarchist plan has its dangers, the Socialist plan has at least equal dangers. It is true that the evils we have been foreseeing under Socialism exist at present, but the purpose of Socialists is to cure the evils of the world as it is; they cannot be content with the argument that they would make things no worse.

Anarchism has the advantage as regards liberty,
Socialism as regards the inducements to work. Can
we not find a method of combining these two advantages?
It seems to me that we can.

We saw that, provided most people work in moderation, and their work is rendered as productive as science and organization can make it, there is no good reason why the necessaries of life should not be supplied freely to all. Our only serious doubt was as to whether, in an Anarchist regime, the motives for work would be sufficiently powerful to prevent a dan- gerously large amount of idleness. But it would be easy to decree that, though necessaries should be free to all, whatever went beyond necessaries should only be given to those who were willing to work—not, as is usual at present, only to those in work at any moment, but also to all those who, when they happened not to be working, were idle through no fault of their own. We find at present that a man who has a small income from investments, just sufficient to keep him from actual want, almost always prefers to find some paid work in order to be able to afford luxuries. So it would be, presumably, in such a community as we are imagining. At the same time, the man who felt a vocation for some unrecognized work of art or science or thought would be free to follow his desire, provided he were willing to ``scorn delights and live laborious days.'' And the comparatively small number of men with an invincible horror of work—the sort of men who now become tramps— might lead a harmless existence, without any grave danger of their becoming sufficiently numerous to be a serious burden upon the more industrious. In this ways the claims of freedom could be combined with the need of some economic stimulus to work. Such a system, it seems to me, would have a far greater chance of success than either pure Anarchism or pure orthodox Socialism.

Stated in more familiar terms, the plan we are advocating amounts essentially to this: that a certain small income, sufficient for necessaries, should be secured to all, whether they work or not, and that a larger income, as much larger as might be warranted by the total amount of commodities produced, should be given to those who are willing to engage in some work which the community recognizes as useful. On this basis we may build further. I do not think it is always necessary to pay more highly work which is more skilled or regarded as socially more useful, since such work is more interesting and more respected than ordinary work, and will therefore often be preferred by those who are able to do it. But we might, for instance, give an intermediate income to those who are only willing to work half the usual number of hours, and an income above that of most workers to those who choose a specially disagreeable trade. Such a system is perfectly compatible with Socialism, though perhaps hardly with Anarchism. Of its advantages we shall have more to say at a later stage. For the present I am content to urge that it combines freedom with justice, and avoids those dangers to the community which we have found to lurk both in the proposals of the Anarchists and in those of orthodox Socialists.

CHAPTER V GOVERNMENT AND LAW

GOVERNMENT and Law, in their very essence, consist of restrictions on freedom, and freedom is the greatest of political goods.[46] A hasty reasoner might conclude without further ado that Law and government are evils which must be abolished if freedom is our goal. But this consequence, true or false, cannot be proved so simply. In this chapter we shall examine the arguments of Anarchists against law and the State. We shall proceed on the assumption that freedom is the supreme aim of a good social system; but on this very basis we shall find the Anarchist contentions very questionable.

[46] I do not say freedom is the greatest of ALL goods: the best things come from within—they are such things as creative art, and love, and thought. Such things can be helped or hindered by political conditions, but not actually produced by them; and freedom is, both in itself and in its relation to these other goods the best thing that political and economic conditions can secure.

Respect for the liberty of others is not a natural impulse with most men: envy and love of power lead ordinary human nature to find pleasure in interferences with the lives of others. If all men's actions were wholly unchecked by external authority, we should not obtain a world in which all men would be free. The strong would oppress the weak, or the majority would oppress the minority, or the lovers of violence would oppress the more peaceable people. I fear it cannot be said that these bad impulses are WHOLLY due to a bad social system, though it must be conceded that the present competitive organization of society does a great deal to foster the worst elements in human nature. The love of power is an impulse which, though innate in very ambitious men, is chiefly promoted as a rule by the actual experience of power. In a world where none could acquire much power, the desire to tyrannize would be much less strong than it is at present. Nevertheless, I cannot think that it would be wholly absent, and those in whom it would exist would often be men of unusual energy and executive capacity. Such men, if they are