The Common Sense of Socialism / A Series of Letters Addressed to Jonathan Edwards, of Pittsburg

by John Spargo

For many thousands of years, the scientists tell us, men lived in the world without owning any private property. That came into existence when men saw that one man could produce more out of the soil than he needed to eat himself. Then, when they went out to war with other tribes, the members of a tribe instead of trying to kill their enemies, made them captives and used them as slaves. They did not cease killing their foes from humane motives, because they had grown better men, but because it was more profitable.

From our point of view, slavery is a bad thing, but when it first came into existence it was a step upward and onward. If we take the history of slave societies and nations we shall soon find that their laws, their customs and their institutions were based upon the mode of producing wealth through the labor of slaves. There were two classes into which society was divided, a class of masters and a class of slaves.

When slavery broke down and gave way to feudalism there were new ways of producing wealth. The laws of feudal societies, their customs and institutions, changed to meet the needs brought about through the new methods of making things. Under slavery, the slaves made wealth for their masters and were doled out food enough to keep them alive. The slave had no rights. Under feudalism, the serfs produced wealth for the lords parts of the time, working for themselves the rest of the time. They had some rights. The bounds of freedom were widened. Under neither of these systems was there a regular system of paying wages in money, such as we have to-day. The slave gave up all his product and took what the master was pleased to give him in the way of food, clothing and shelter. The serf divided his time between producing for the owner of the soil and producing for his family. The slave produced what his owner wanted; the serf produced what either he himself or his lord wanted.

There came a time, about three hundred years ago, when the feudal system broke down before the beginnings of capitalism, the system which we are living under to-day, and which we Socialists think is breaking down as all other social systems have broken down before it. Under this system men have worked for wages and not because they wanted the things they were producing, nor because the men who employed them wanted the things, but simply because the things could be sold and a profit made in the sale.

You will remember, Jonathan, that in a former letter I dealt with the nature of wealth. We saw then that wealth in our modern society consists of an abundance of things which can be sold. At bottom, we do not make things because it is well that they should be made, because the makers need them, but simply because the capitalists see possibilities of selling the things at a profit.

I want you to consider just a moment how this works out: Here is a workingman in Springfield, Massachusetts, making deadly weapons with which other workingmen in other lands are to be killed. We go up to him as he works and inquire where the rifles are to be sent, and he very politely tells us that they are for some foreign government, say the Japanese, to be used in all probability against Russian soldiers. Suppose we ask him next what interest he has in helping the Japanese government to kill the Russian troops, how he comes to have an active hatred of the Russian soldiers. He will reply at once that he has no such feelings against the Russians; that he is not interested in having the Japanese slaughter them. Why, then, is he making the guns? He answers at once that he is only interested in getting his wages; that it is all the same to him whether he makes guns for Christians or Infidels, for Russians or Japs or Turks. His only interest is to get his wages. He would as soon be making coffins as guns, or shoes as coffins, so long as he got his wages.

Perhaps, then, the company for which he is employed has an interest in helping Japan defeat the troops of Russia. Possibly the shareholders in the company are Japanese or sympathizers with Japan. Otherwise, why should they be bothering themselves getting workpeople to make guns for Japanese soldiers to kill Russian soldiers with? So we go to the manager and ask him to explain the matter. He very politely tells us that, like the man at the bench, he has no interest in the matter at all, and that the shareholders are in the same position of being quite indifferent to the quarrel of the two nations. "Why, we are also making guns for Russia in our factory," he says, and when we ask him to explain why he tells us that "There is profit to be made and the firm cares for nothing else."

All our system revolves around that central sun of profit-making, Jonathan. Here is a factory in which a great many people are making shoddy clothing. You can tell at a glance that it is shoddy and quite unfit for wearing. But why are the people making shoddy goods—why don't they make decent clothing, since they can do it quite as well? Why, because there is a profit for somebody in making shoddy. Here a group of men are building a house. They are making it of the poorest materials, making dingy little rooms; the building is badly constructed and it can never be other than a barracks. Why this "jerry-building?" There is no reason under the sun why poor houses should be built except that somebody hopes to make profit out of them.

Goods are adulterated and debased, even the food of the nation is poisoned, for profit. Legislatures are corrupted and courts of justice are polluted by the presence of the bribe-giver and the bribe-taker for profit. Nations are embroiled in quarrels and armies slaughter armies over questions which are, always, ultimately questions of profit. Here are children toiling in sweatshops, factories and mines while men are idle and seeking work. Why? Do we need the labor of the little ones in order to produce enough to maintain the life of the nation? No. But there are some people who are going to make a profit out of the labors which sap the strength of those little ones. Here are thousands of people hungry, clamoring for food and perishing for lack of it. They are willing to work, there are resources for them to work upon; they could easily maintain themselves in comfort and gladness if they set to work. Then why don't they set to work? Oh, Jonathan, the torment of this monotonous answer is unbearable—because no one can make a profit out of their labor they must be idle and starve, or drag out a miserable existence aided by the crumbs of cold charity!

If our social economy were such that we produced things for use, because they were useful and beautiful, we should go on producing with a good will until everybody had a plentiful supply. If we found ourselves producing too rapidly, faster than we could consume the things, we could easily slacken our pace. We could spend more time beautifying our cities and our homes, more time cultivating our minds and hearts by social intercourse and in the companionship of the great spirits of all ages, through the masterpieces of literature, music, painting and sculpture. But instead, we produce for sale and profit. When the workers have produced more than the master class can use and they themselves buy back out of their meagre wages, there is a glut in the markets of the world, unless a new market can be opened up by making war upon some defenseless, undeveloped nation.