Socialism then, is a philosophy of human progress, a theory of social evolution, the main outlines of which I have already sketched for you. Because the subject is treated at much greater length in some of the books I have asked you to read, it is not necessary for me to elaborate the theory. It will be sufficient, probably, for me to restate, in a very few words, the main principles of that theory:
The present social system throughout the civilized world is not the result of deliberately copying some plan devised by wise men. It is the result of long centuries of growth and development. From our present position we look back over the blood-blotted pages of history, back to the ages before men began to write their history and their thoughts, through the centuries of which there is only faint tradition; we go even further back, to the very beginning of human existence, to the men-apes and the ape-men whose existence science has made clear to us, and we see the race engaged in a long struggle to
Move upward, working out the beast
And let the ape and tiger die.
We look for the means whereby the progress of man has been made, and find that his tools have been, so to say, the ladder upon which he has risen in the age-long climb from bondage toward brotherhood, from being a brute armed with a club to the sovereign of the universe, controlling tides, harnessing winds, gathering the lightning in his hands and reaching to the farthest star.
We find in every epoch of that long evolution the means of producing wealth as the center of all, transforming government, laws, institutions and moral codes to meet their limitations and their needs. Nothing has ever been strong enough to restrain the economic forces in social evolution. When laws and customs have stood in the way of the economic forces they have been burst asunder as by some mighty leaven, or hurled aside in the cyclonic sweep of revolutions.
Have you ever gone into the country, Jonathan, and noticed an immense rock split and shattered by the roots of a tree, or perhaps by the might of an insignificant looking fungus? I have, many times, and I never see such a rock without thinking of its aptness as an illustration of this Socialist philosophy. A tiny acorn tossed by the wind finds lodgment in some small crevice of a rock which has stood for thousands of years, a rock so big and strong that men choose it as an emblem of the Everlasting. Soon the warm caresses of the sun and the rain wake the latent life in the acorn; the shell breaks and a frail little shoot of vegetable life appears, so small that an infant could crush it. Yet that weak and puny thing grows on unobserved, striking its rootlets farther into the crevice of the rock. And when there is no more room for it to grow, it does not die, but makes room for itself by shattering the rock.
Economic forces are like that, my friend, they must expand and grow. Nothing can long restrain them. A new method of producing wealth broke up the primitive communism of prehistoric man; another change in the methods of production hurled the feudal barons from power and forced the establishment of a new social system. And now, we are on the eve of another great change—nay, we are in the very midst of the change. Capitalism is doomed! Not because men think it is wicked, but because the development of the great industrial trusts compels a new political and social system to meet the needs of the new mode of production.
Something has got to give way to the irresistible growing force! A change is inevitable. And the change must be to Socialism. That is the belief of the Socialists, Jonathan, which I am trying to make you understand. Mind, I do not say that the coming change will be the last change in human evolution, that there will be no further development after Socialism. I do not know what lies beyond, nor to what heights humanity may attain in future years. It may be that thousands or millions of years from now the race will have attained to such a state of growth and power that the poorest and weakest man then alive will be so much superior to the greatest men alive to-day, our best scholars, poets, artists, inventors and statesmen, as these are superior to the cave-man. It may be. I do not know. Only a fool would seek to set mete and bound to man's possibilities.
We are concerned only with the change that is imminent, the change that is now going on before our eyes. We say that the outcome of society's struggle with the trust problem must be the control of the trust by society. That the outcome of the struggle between the master class and the slave class, between the wealth makers and the wealth takers, must be the victory of the makers.
Throughout all history, ever since the first appearance of private property—of slavery and land ownership—there have been class struggles. Slave and slave-owner, serf and baron, wage-slave and capitalist—so the classes have struggled. And what has been the issue, thus far? Chattel slavery gave way to serfdom, in which the oppression was lighter and the oppressed gained some measure of human recognition. Serfdom, in its turn, gave way to the wages system, in which, despite many evils, the oppressed class lives upon a far higher plane than the slave and serf classes from whence it sprang. Now, with the capitalists unable to hold and manage the great machinery of production which has been developed, with the workers awakened to their power, armed with knowledge, with education, and, above all, with the power to make the laws, the government, what they will, can anybody doubt what the outcome will be?