New worlds for old: A plain account of modern socialism

by H. G. Wells

§ 1.

We have stated now how the constructive plan of Socialism aims to replace the accepted ideas about two almost fundamental human relations by broader and less fiercely egotistical conceptions; how it denies a man “property” rights over his wife and children, leaving, however, all his other relations with them intact, how it would insure and protect their welfare, and how it asserts that a vast range of inanimate things also which are now held as private property must be regarded as the inalienable possession of the whole community. This change in the circle of ideas (as the Herbartians put it) is the essence of the Socialist project.

It means no little change. It means a general change in the spirit of living; it means a change from the spirit of gain (which now necessarily rules our lives) to the spirit of service.

I have tried to show in the preceding chapter that Socialism seeks to make life less squalid and cruel, less degrading and dwarfing for the children that are born into it, and I have tried also to make clear that realization of, and revolt against, the bad management and waste and muddle which result from our present economic system. I want now to point out that Socialism seeks to ennoble the intimate personal life, by checking and discouraging passions that at present run rampant, and by giving wider scope for passions that are now thwarted and subdued. The Socialist declares that life is now needlessly dishonest, base and mean, because our present social organization, such as it is, makes an altogether too powerful appeal to some of the very meanest elements in our nature.

Not perhaps to the lowest. There can be no disputing that our present civilization does discourage much of the innate bestiality of man; that it helps people to a measure of continence, cleanliness and mutual toleration; that it does much to suppress brute violence, the spirit of lawlessness, cruelty and wanton destruction. But on the other hand it does also check and cripple generosity and frank truthfulness, any disinterested creative passion, the love of beauty, the passion for truth and research, and it stimulates avarice, parsimony, overreaching, usury, falsehood and secrecy, by making money-getting its criterion of intercourse.

Whether we like it or not, we who live in this world to-day find we must either devote a considerable amount of our attention to getting and keeping money, and shape our activities—or, if you will, distort them—with a constant reference to that process, or we must accept futility. Whatever powers men want to exercise, whatever service they wish to do, it is a preliminary condition for most of them that they must, by earning something or selling something, achieve opportunity. If they cannot turn their gift into some saleable thing or get some propertied man to “patronize” them, they cannot exercise these gifts. The gift for getting is the supreme gift—all others bow before it.

Now this is not a thing that comes naturally out of the quality of man; it is the result of a blind and complex social growth, of this set of ideas working against that, and of these influences modifying those. The idea of property has run wild and become a choking universal weed. It is not the natural master-passion of a wholesome man to want constantly to own. People talk of Socialism as being a proposal “against human nature,” and they would have us believe that this life of anxiety, of parsimony and speculation, of mercenary considerations and forced toil we all lead, is the complete and final expression of the social possibilities of the human soul. But, indeed, it is only quite abnormal people, people of a narrow, limited, specialized intelligence, Rockefellers, Morgans and the like, people neither great nor beautiful, mere financial monomaniacs, who can keep themselves devoted to and concentrated upon gain. To the majority of capable good human stuff, buying and selling, saving and investing, insuring oneself and managing property, is a mass of uncongenial, irrational and tiresome procedure, conflicting with the general trend of instinct and the finer interests of life. The great mass of men and women, indeed, find the whole process so against nature, that in spite of all the miseries of poverty, all the slavery of the economic disadvantage, they cannot urge themselves to this irksome cunning game of besting the world, they remain poor. Most, in a sort of despair, make no effort; many resort to that floundering endeavour to get by accident, gambling; many achieve a precarious and unsatisfactory gathering of possessions, a few houses, a claim on a field, a few hundred pounds in some investment as incalculable as a kite in a gale; just a small minority have and get—for the most part either inheritors of riches or energetic people who, through a real dulness toward the better and nobler aspects of life, can give themselves almost entirely to grabbing and accumulation. To such as these, all common men who are not Socialists do in effect conspire to give the world.

The Anti-Socialist argues that out of this evil of encouraged and stimulated avarice comes good, and that this peculiar meanly greedy type that predominates in the individualist world to-day, the Rockefeller-Harriman type, “creates” great businesses, exploits the possibilities of nature, gives mankind railways, power, commodities. As a matter of fact, a modern intelligent community is quite capable of doing all these things infinitely better for itself, and the beneficent influence of commerce may easily become, and does easily become, the basis of a cant. Exploitation by private persons is no doubt a necessary condition to economic development in an illiterate community of low intelligence, just as flint implements marked a necessary phase in the social development of mankind; but to-day the avaricious getter, like some obsolescent organ in the body, consumes strength and threatens health. And to-day he is far more mischievous than ever he was before, because of the weakened hold of the old religious organization upon his imagination. For the most part the great fortunes of the modern world have been built up by proceedings either not socially beneficial, or in some cases positively harmful. Consider some of the commoner methods of growing rich. There is first the selling of rubbish for money, exemplified by the great patent medicine fortunes and the fortunes achieved by the debasement of journalism, the sale of prize-competition magazines and the like; next there is forestalling, the making of “corners” in such commodities as corn, nitrates, borax and the like; then there is the capture of what Americans call “franchises,” securing at low terms by expedients that usually will not bear examination, the right to run some profitable public service for private profit which would be better done in public hands—the various private enterprises for urban traffic, for example; then there are the various more or less complex financial operations, watering stock, “reconstructing,” “shaking out” the ordinary shareholder, which transfer the savings of the common struggling person to the financial magnate. All the activities in this list are more or less anti-social, yet it is by practising them that the great successes of recent years have been achieved. Fortunes of a second rank have no doubt been made by building up manufactures and industries of various types by persons who have known how to buy labour cheap, organize it well and sell its produce dear, but even in these cases the social advantage of the new product is often largely discounted by the labour conditions. It is impossible, indeed, directly one faces current facts, to keep up the argument of the public good achieved by men under the incentive of gain and the necessity of that incentive to progress and economic development.

Now not only is it true that the subordination of our affairs to this spirit of gain placed our world in the hands of a peculiar, acquisitive, uncreative, wary type of person, and that the mass of people hate serving the spirit of gain and are forced to do so through the obsession of the whole community by this idea of Private Ownership, but it is also true that even now the real driving force that gets the world along is not that spirit at all, but the spirit of service. Even to-day it would be impossible for the world to get along if the mass of its population was really specialized for gain. A world of Rockefellers, Morgans and Rothschilds would perish miserably after a vigorous campaign of mutual skinning; it is only because the common run of men is better than these profit-hunters that any real and human things are achieved.

Let us go into this aspect of the question a little more fully, because it is one that appears to be least clearly grasped by those who discuss Socialism to-day.