[1277] Mutualists are so taken up with the idea of solidarity that they indignantly protest if any of their number happens to make use of the term “beneficence” or “charity.” “Everyone has a right to demand his own,” they say: that is clearly Bourgeois’s thesis. On the other hand, their journal, L’Avenir de la Mutualité, for February 1909 claims that societies for mutual help have a right to organise tombolas and lotteries, and they base their care upon the law of May 21, 1836, which reserves the right of lottery to “efforts of an entirely charitable character.” In order to defend its claim, L’Avenir de la Mutualité does not hesitate to affirm that the societies for mutual help “recognise the existence of an element of benevolence which is not exactly mutual and which is rightly connected with the superior modern principle of social solidarity, but which none the less justifies the application of the law of 1836.”
[1278] “Solidarity is just an empty word if it is not supported by special organisms which can render it effective. This is why workmen’s associations have deemed it necessary to establish what they call ‘guarantism.’…
“The most unmistakable manifestation of solidarity consists in the employment of a part of the wealth produced by labour in order to repair the poverty caused by the deficient organisation of labour, which leaves the worker and his family liable to the acutest suffering whenever illness, old age, or misfortune crosses their paths.” (Programme on the cover of a journal known as L’Association ouvrière, the organ of the producers’ associations.)
[1279] This co-operatist programme is generally known in France as that of the École de Nîmes. Really it is a development of the suggestions thrown out by the Rochdale Pioneers in 1844. M. Bourgeois, who gives it a place in his Systèmes socialistes, considers that it is a little indefinite. It seems to us, on the other hand, to be about as precise as any of the other socialist systems that attempt to envisage the future; and it has this advantage, that its prophecies are already in process of realisation in a fashion that is most unmistakable. See a brief résumé of the programme in a lecture by Gide on the occasion of the centenary of the French Revolution, published in the volume entitled Co-opération (Des Transformations que la Co-opération est appelée à réaliser dans l’Ordre économique).
The task of reorganising society belongs, not to the producers, but to the consumers, for while the former are inspired by the co-operative spirit, the latter are imbued with enthusiasm for the general well-being. Consumers have only to unite and all their wants are satisfied just in the way they desire, for they can either buy directly from the producers all that they need, or they can, when they have become sufficiently rich and powerful, produce for themselves in their own factories and on their own lands. This would mean the abolition of all profits, those of middlemen and manufacturers alike. The societies would retain only as much as would be necessary for the further extension of the movement, returning all the rest to the consumers in proportion to the amount of their purchases. We have already had occasion to note how this idea of the abolition of profits had haunted John Stuart Mill, and how it seemed linked with an entirely new phase of social evolution, to which he gave the name of the “stationary State.” We have also witnessed the Hedonists’ arrival at exactly the same conclusion, though along a directly opposite path, namely, that of absolutely free competition.
We must not lose sight of the fact that this revolution is accomplished without affecting the foundations of the social order—property, inheritance, interest, etc.—and without having recourse to any measure of expropriation save such as naturally results from the free play of present economic laws. Co-operators have no desire to interfere with accumulated capital, their aim being merely to form new capital which shall render the old useless. If existing capital is merely accumulated profits made out of labour, why should not labour itself make a profit, and this time keep it for its own use?
Complaints have been made that a system of this kind, even if it were realised, would not result in the abolition of the wage-earner, seeing that the workers would still be employed, the only difference being that their employer would be a society instead of an individual. The reply is that a person who works for a society of which he himself is a member is very near to being his own master.
Moreover, has anyone a right to raise this objection? The upholder of the present economic order certainly has not when we remember that he considers the wage contract to be the definite type of pure contract. Neither are the collectivists entitled to make it, for under their system everybody would be a civil servant. Hence the only persons who are really justified in making this criticism are those who believe that the future will see an increase in the number of independent proprietors. The reply that we would make to them is this: The only hope of seeing this realised—which is also the ideal of some co-operators—is to set up producers’ associations under the control and protection of consumers’ societies. In fact, a régime of federated co-operative societies is not incompatible with the maintenance of a certain amount of autonomous production, thanks to various considerations which need not be detailed here.
[1280] In France this rule of solidarity has as yet only been adopted by a Catholic group of credit societies known as the Union Durand. It may be practised by a few other societies there, but it is quite obviously the exception, whereas in some German societies and in Italian and Swiss associations the rule is always followed—another proof that although the idea is French in origin we must look elsewhere for practical applications.
[1281] La Propriété sociale et la Démocratie.