It is impossible to believe that we shall continue to leave the things upon which all depend in the hands of a few members of society. Now that production has been so organized that it can be readily controlled and directed from a few centers, it is possible for the first time in the history of civilization for men to live together in peace and plenty, owning in common the things which must be used in common, which are needed in common; leaving to private ownership the things which can be privately owned without injury to society. And that is Socialism.
I have explained the philosophy of social evolution upon which modern Socialism is based as clearly as I could do in the space at my disposal. I want you to think it out for yourself, Jonathan. I want you to get the enthusiasm and the inspiration which come from a realization of the fact that progress is the law of Nature; that mankind is ever marching upward and onward; that Socialism is the certain inheritor of all the ages of struggle, suffering and accumulation.
And above all, I want you to realize the position of your class, my friend, and your duty to stand with your class, not only as a union man, but as a voter and a citizen.
As a system of political economy I need say little of Socialism, beyond recounting some of the things we have already considered. A great many learned ignorant men, like Mr. Mallock, for instance, are fond of telling the workers that the economic teachings of Socialism are unsound; that Karl Marx was really a very superficial thinker whose ideas have been entirely discredited.
Now, Karl Marx has been dead twenty-five years, Jonathan. His great work was done a generation ago. Being just a human being, like the rest of us, it is not to be supposed that he was infallible. There are some things in his writings which cannot be accepted without modification. But what does that matter, so long as the essential principles are sound and true? When we think of a great man like Lincoln we do not trouble about the little things—the trivial mistakes he made; we consider only the big things, the noble things, the true things, he said and did.
But there are lots of little-minded, little-souled people in the world who have eyes only for the little flaws and none at all for the big, strong and enduring things in a man's work. I never think of these critics of Marx without calling to mind an incident I witnessed two or three years ago at an art exhibition in New York. There was placed on exhibition a famous Greek marble, a statue of Aphrodite. Many people went to see it and on several occasions when I saw it I observed that some people had been enough stirred to place little bunches of flowers at the feet of the statue as a tender tribute to its beauty. But one day I was greatly annoyed by the presence of a critical woman who had discovered a little flaw in the statue, where a bit had been broken off. She chattered about it like an excited magpie. Poor soul, she had no eyes for the beauty of the thing, the mystery which shrouded its past stirred no emotions in her breast. She was only just big enough in mind and soul to see the flaw. I pitied her, Jonathan, as I pity many of the critics who write learned books to prove that the economic principles of Socialism are wrong. I cannot read such a book but a vision rises before my mind's eye of that woman and the statue.
I believe that the great fundamental principles laid down by Karl Marx cannot be refuted, because they are true. But it is just as well to bear in mind that Socialism does not depend upon Karl Marx. If all his works could be destroyed and his name forgotten there would still be a Socialist movement to contend with. The question is: Are the economic principles of Socialism as it is taught to-day true or false?
The first principle is that wealth in modern society consists in an abundance of things which can be sold for profit.
So far as I know, there is no economist of note who makes any objection to that statement. I know that sometimes political economists confuse their readers and themselves by a loose use of the term wealth, including in it many things which have nothing at all to do with economics. Good health and cheerful spirits, for example, are often spoken of as wealth and there is a certain primal sense in which that word is rightly applied to them. You remember the poem by Charles Mackay—
Cleon hath a million acres, ne'er a one have I;
Cleon dwelleth in a palace, in a cottage I;
Cleon hath a dozen fortunes, not a penny I;
Yet the poorer of the twain is Cleon, and not I.