We saw that a new form of society is germinating in the civilized nations, and must take the place of the old one: a society of equals, who will not be compelled to sell their hands and brains to those who choose to employ them in a haphazard way, but who will be able to apply their knowledge and capacities to production, in an organism so constructed as to combine all the efforts for procuring the greatest sum possible of well-being for all, while full, free scope will be left for every individual initiative. This society will be composed of a multitude of associations, federated for all the purposes which require federation: trade federations for production of all sorts—agricultural, industrial, intellectual, artistic; communes for consumption, making provision for dwellings, gas works, supplies of food, sanitary arrangements, etc.; federations of communes among themselves, and federations of communes with trade organizations; and finally, wider groups covering the country, or several countries, composed of men who collaborate for the satisfaction of such economic, intellectual, artistic, and moral needs as are not limited to a given territory. All these will combine directly, by means of free agreements between them, just as the railway companies or the postal departments of different countries co-operate now, without having a central railway or postal government, even though the former are actuated by merely egoistic aims and the latter belong to different and often hostile States; or as the meteorologists, the Alpine clubs, the lifeboat stations in Great Britain, the cyclists, the teachers, and so on, combine for all sorts of work in common, for intellectual pursuits, or simply for pleasure. There will be full freedom for the development of new forms of production, invention, and organization; individual initiative will be encouraged, and the tendency toward uniformity and centralization will be discouraged.
Moreover, this society will not be crystallized into certain unchangeable forms, but will continually modify its aspect, because it will be a living, evolving organism; no need of government will be felt, because free agreement and federation can take its place in all those functions which governments consider as theirs at the present time, and because, the causes of conflict being reduced in number, those conflicts which may still arise can be submitted to arbitration.
None of us minimized the importance and depth of the change which we looked for. We understood that the current opinions upon the necessity of private ownership in land, factories, mines, dwelling houses, and so on, as a means of securing industrial progress, and of the wage-system as a means of compelling men to work, would not soon give way to higher conceptions of socialized ownership and production. We knew that a tedious propaganda and a long succession of struggles, individual and collective revolts against the now prevailing forms of property, of individual self-sacrifice, of partial attempts at reconstruction and partial revolutions would have to be lived through, before the current ideas upon private ownership would be modified. And we understood also that the now current ideas concerning the necessity of authority—in which all of us have been bred—would not and could not be abandoned by civilized mankind all at once. Long years of propaganda and a long succession of partial acts of revolt against authority, as well as a complete revision of the teachings now derived from history, would be required before men could perceive that they had been mistaken in attributing to their rulers and their laws what was derived in reality from their own sociable feelings and habits. We knew all that. But we also knew that in preaching change in both these directions we should be working with the tide of human progress.
When I made a closer acquaintance with the working population and their sympathizers from the better educated classes, I soon realized that they valued their personal freedom even more than they valued their personal well-being. Fifty years ago the workers were ready to sell their personal liberty to all sorts of rulers, and even to a Cæsar, in exchange for a promise of material well-being, but now this was no longer the case. I saw that the blind faith in elected rulers, even if they were taken from amongst the best leaders of the labour movement, was dying away amongst the Latin workers. ‘We must know first what we want, and then we can do it best ourselves,’ was an idea which I found widely spread among them—far more widely than is generally believed. The sentence which was put in the statutes of the International Association: ‘The emancipation of the workers must be accomplished by the workers themselves,’ had met with general sympathy and had taken root in minds. The sad experience of the Paris Commune only confirmed it.
When the insurrection broke out, considerable numbers of men belonging to the middle classes themselves were prepared to make, or at least to accept, a new start in the social direction. ‘When my brother and myself, coming out of our little room, went out in the streets,’ Elisée Reclus said to me once, ‘we were asked on all sides by people belonging to the wealthier classes: “Tell us what is to be done? We are ready to try a new start;” but we were not prepared yet to make the suggestions.’
Never before had a government been as fairly representative of all the advanced parties as the Council of the Commune, elected on March 25, 1871. All shades of revolutionary opinion—Blanquists, Jacobinists, Internationalists—were represented in it in a true proportion. And yet the workers themselves, having no distinct ideas of social reform to impress upon their representatives, the Commune Government did nothing in that direction. The very fact of having been isolated from the masses and shut up in the Hôtel de Ville paralysed them. For the very success of socialism, the ideas of no-government, of self-reliance, of free initiative of the individual—of anarchism, in a word—had thus to be preached side by side with those of socialized ownership and production.
We certainly foresaw that if full freedom is left to the individual for the expression of his ideas and for action, we should have to face a certain amount of extravagant exaggerations of our principles. I had seen it in the Nihilist movement in Russia. But we trusted—and experience has proved that we were right—that social life itself, supported by a frank, open-minded criticism of opinions and actions, would be the most effective means for threshing out opinions and for divesting them of the unavoidable exaggerations. We acted, in fact, in accordance with the old saying that freedom remains still the wisest cure for freedom’s temporary inconveniences. There is, in mankind, a nucleus of social habits, an inheritance from the past, not yet duly appreciated, which is not maintained by coercion and is superior to coercion. Upon it all the progress of mankind is based, and so long as mankind does not begin to deteriorate physically and mentally, it will not be destroyed by any amount of criticism or of occasional revolt against it. These were the opinions in which I grew confirmed more and more in proportion as my experience of men and things increased.
We understood, at the same time, that such a change cannot be produced by the conjectures of one man of genius, that it will not be one man’s discovery, but that it must result from the constructive work of the masses, just as the forms of judicial procedure which were elaborated in the early mediæval ages, the village community, the guild, the mediæval city, or the foundations of international law, were worked out by the people.
Many of our predecessors had undertaken to picture ideal commonwealths, basing them upon the principle of authority, or, on some rare occasions, upon the principle of freedom. Robert Owen and Fourier had given the world their ideals of a free, organically developing society, in opposition to the pyramidal ideals which had been copied from the Roman Empire or from the Roman Church. Proudhon had continued their work, and Bakúnin, applying his wide and clear understanding of the philosophy of history to the criticism of present institutions, ‘built up while he was demolishing.’ But all that was only preparatory work.
The International Workingmen’s Association inaugurated a new method of solving the problems of practical sociology by appealing to the workers themselves. The educated men who had joined the association undertook only to enlighten the workers as to what was going on in different countries of the world to analyse the obtained results, and, later on, to aid the workers in formulating their conclusions. We did not pretend to evolve an ideal commonwealth out of our theoretical views as to what a society ought to be, but we invited the workers to investigate the causes of the present evils, and in their discussions and congresses to consider the practical aspects of a better social organization than the one we live in. A question raised at an international congress was recommended as a subject of study to all labour unions. In the course of the year it was discussed all over Europe, in the small meetings of the sections, with a full knowledge of the local needs of each trade and each locality; then the work of the sections was brought before the next congress of each federation, and finally it was submitted in a more elaborate form to the next international congress. The structure of the society which we longed for was thus worked out, in theory and practice, from beneath, and the Jura Federation took a large part in that elaboration of the anarchist ideal.