"The manufacture of sulphuric acids and of soda, bleaching and coloring, beet sugar, therapeutic alkaloids, gas, gilding and silvering, etc.; then came electro-chemistry, whereby metallurgy was radically revolutionized; thermo-chemistry and the chemistry of explosives, whereby fresh energy was imparted to mining and to war; the wonders of organic chemistry in the production of colors, of flavors, of therapeutic and antiseptic means, etc. But all that is only a start: soon much more important problems are to be solved. About the year 2000 there will be no more agriculture and no more farmers: chemistry will have done away with the former cultivation of the soil. There will be no more coal-shafts, consequently, neither will there be any more miners' strikes. Fuel is produced by chemical and physical processes. Tariffs and wars are abolished: aerial navigation, that helped itself to chemicals as motor power, pronounced the sentence of death upon those obsolete habits. The whole problem of industry then consists in discovering sources of power, that are inexhaustible and resortable to with little labor. Until now we have produced steam through the chemical energy of burning mineral coal. But mineral coal is hard to get and its supply decreases daily. Attention must be turned towards utilizing the heat of the sun and of the earth's crust. The hope is justified that both sources will be drawn upon without limit. The boring of a shaft 3,000 to 4,000 meters deep does not exceed the power of modern, less yet it will exceed that of future engineers. The source of all heat and of all industry would be thus thrown open. Add water to that, and all imaginable machinery may be put in perpetual operation on earth: the source of this power would experience hardly any diminution in hundreds of years.
"With the aid of the earth's heat, numerous chemical problems will become solvable, among these the greatest of all—the chemical production of food. In principle, the problem is solved now. The synthesis of fats and oils has been long known; likewise are sugar and hydrates of carbon known; nor will it be long before the secret of compounding azote is out. The food problem is a purely chemical one. The day when the corresponding cheap power shall have been obtained, food of all sort will be producable with carbon out of carbon oxides, and with hydrogen and acids out of water, and with nitrogen out of the atmosphere. What until now vegetation has done, industry will thenceforth perform, and more perfectly than Nature itself. The time will come when everyone will carry about him a little box of chemicals wherewith to provide his food supply of albumen, fat and hydrates of carbon, regardless of the hour of the day or the season of the year, regardless of rain or drought, of frost or hail, or insects. A revolution will then set in of which no conception is so far possible. Fields bearing fruit, wine-bearing mountain slopes and pastures for cattle will have vanished. Man will have gained in gentleness and morality seeing he no longer lives on the murder and destruction of living beings. Then also will the difference drop away between fertile and barren districts; perchance deserts may then become the favorite homes of man being healthier than the damp valleys and the swamp-infected plains. Then also will Art, together with all the beauties of human life reach full development. No longer will the face of earth be marred, so to speak, with geometrical figures, now entailed by agriculture: it will become a garden in which, at will, grass or flowers, bush or woods, can be allowed to grow, and in which the human race will live in plenty, in a Golden Age. Nor will man thereby sink into indolence and corruption. Work is requisite to happiness, and man will work as much as ever, because he will be working for himself aiming at the highest development of his mental, moral and esthetical powers."
Every reader may accept what he please of this address of Prof. Berthelot; certain, however, is the prospect that in the future and in virtue of the progress of science, wealth—the volume and variety of products—will increase enormously, and that the pleasures of life of the coming generations will take undreamed of increment.
An aspiration, deeply implanted in the nature of man, is that of freedom in the choice and change of occupation. As uninterrupted repetition renders the daintiest of dishes repulsive, so with a daily treadmill-like recurring occupation: it dulls and relaxes the senses. Man then does only mechanically what he must do; he does it without swing or enjoyment. There are latent in all men faculties and desires that need but to be awakened and developed to produce the most beautiful results. Only then does man become fully and truly man. Towards the satisfaction of this need of change, Socialist society offers, as will be shown, the fullest opportunity. The mighty increase of productive powers, coupled with an ever progressing simplification of the process of labor, not only enables a considerable lowering of hours of work, it also facilitates the acquisition of skill in many directions.
The old apprentice system has survived its usefulness: it exists to-day only and is possible only in backward, old-fashioned forms of production, as represented by the small handicrafts. Seeing, however, that this vanishes from the new social Order, all the institutions and forms peculiar thereto vanish along with it. New ones step in. Every factory shows us to-day how few are its workingmen, still engaged at a work that they have been apprenticed in. The employes are of the most varied, heterogeneous trades; a short time suffices to train them in any sub-department of work, at which, in accord with the ruling system of exploitation, they are then kept at work longer hours, without change or regard to their inclinations, and, lashed to the machine, become themselves a machine.[183] Such a state of things has no place in a changed organization of society. There is ample time for the acquisition of dexterity of hand and the exercise of artistic skill. Spacious training schools, equipped with all necessary comforts and technical perfections will facilitate to young and old the acquisition of any trade. Chemical and physical laboratories, up to all the demands of these sciences, and furnished with ample staffs of instructors will be in existence. Only then will be appreciated to its full magnitude what a world of ambitions and faculties the capitalist system of production suppresses, or forces awry into mistaken paths.[184]
It is not merely possible to have a regard for the need of change; it is the purpose of society to realize its satisfaction: the harmonious growth of man depends upon that. The professional physiognomies that modern society brings to the surface—whether the profession be in certain occupations of some sort or other, or in gluttony and idleness, or in compulsory tramping—will gradually vanish. There are to-day precious few people with any opportunity of change in their occupations, or who exercise the same. Occasionally, individuals are found who, favored by circumstances, withdraw from the routine of their daily pursuits and, after having paid their tribute to physical, recreate themselves with intellectual work; and conversely, brain workers are met off and on, who seek and find change in physical labors of some sort or other, handwork, gardening, etc. Every hygienist will confirm the invigorating effect of a pursuit that rests upon alternating physical and mental work; only such a pursuit is natural. The only qualification is that it be moderately indulged, and in proportion to the strength of the individual.
Leo Tolstoi lashes the hypertrophic and unnatural character that art and science have assumed under the unnatural conditions of modern society.[185] He severely condemns the contempt for physical labor, entertained in modern society, and he recommends a return to natural conditions. Every being, who means to live according to the laws of nature and enjoy life, should divide the day between, first, physical field labor; secondly, hand work; thirdly, mental work; fourthly, cultured and companionable intercourse. More than eight hours' physical work should not be done. Tolstoi, who practices this system of life, and who, as he says, has felt himself human only since he put it into practice, perceives only what is possible to him, a rich, independent man, but wholly impossible to the large mass of mankind, under existing conditions. The person who must do hard physical work every day ten, twelve and more hours, to gain a meager existence, and who was brought up in ignorance, can not furnish himself with the Tolstoian system of life. Neither can they, who are on the firing line of business life and are compelled to submit to its exactions. The small minority who could imitate Tolstoi have, as a rule, no need to do so. It is one of the illusions that Tolstoi yields to, the belief that social systems can be changed by preaching and example. The experiences made by Tolstoi with his system of life prove how rational the same is; in order, however, to introduce such a system of life as a social custom, a social foundation is requisite other than the present. It requires a new society.
Future society will have such a foundation; it will have scientists and artists of all sorts in abundance; but all of them will work physically a part of the day, and devote the rest, according to their liking, to study, the arts or companionable intercourse.[186]
The existing contrast between mental and manual labor—a contrast that the ruling classes seek to render as pronounced as possible with the view of securing for themselves also the intellectual means of sovereignty—will likewise be removed.
It follows from the preceding arguments that crises and compulsory idleness are impossible phenomena in the new social Order. Crises arise from the circumstance that individualist, capitalist production—incited by profit and devoid of all reliable gauge with which to ascertain the actual demand—brings an overstocking of the world's market, and thus overproduction. The merchandise feature of the products under capitalism, of the products that their owners endeavor to exchange, makes the use of the product dependent upon the consumer's capacity to buy. The capacity to buy is, however, limited, in so far as the overwhelming majority are concerned, they being under-paid for their labor, or even wholly unable to sell the same if the capitalist does not happen to be able to squeeze a surplus value out of it. The capacity to buy and the capacity to consume are two wholly distinct things in capitalist society. Many millions of people are in want of clothes, shoes, furniture, linen, eatables and drinkables, but they have no money, and their wants, i. e., their capacity to consume, remains unsatisfied. The market is glutted with goods, but the masses suffer hunger; they are willing to work, but they find none to buy their labor-power because the holder of money sees nothing to "make" in the purchase. "Die, canaille; become vagabonds, criminals! I, the capitalist, can not help it. I have no use for goods that I have no purchaser to buy from me with corresponding profit." And, in a way, the man is right.