French and German Socialism in Modern Times

by Richard T. Ely

We find running through all the writings of Saint-Simon, from his first work, “Lettres d’un Habitant de Genève,” to his last one, the “Nouveau Christianisme,” an aim and purpose which may be considered the leading feature of his system. It is the attempt to discover an authority which shall rule the inner life of man as well as his external acts. There have been powers which were able to do this. The Catholic Church, up to the fifteenth century and the beginnings of the Reformation, was one. Since then, however, it has failed to embody in itself all the advances of science; it has consequently lost its hold on the minds of men, has declined in influence, and ceased to be an organic bond uniting different nations and molding men’s lives. The present age is, therefore, critical: that is to say, the preponderating factors entering into it are disintegrating. This was seen in the French Revolution, the culmination of this period, which was destructive. This critical period was necessary to clear away hinderances and prepare for an organic and constructive period, which ought now to follow, since the time is ripe for a new social system based on universal association.

We are now in a transitional stage which is called a crisis.[43] The problem is to terminate the crisis. This can be accomplished only by an advance in knowledge, accompanied by a passage from the feudal and theological to the industrial and scientific system. War and industry occupied the Middle Ages and must now be replaced by industry alone. Belief, faith, having lost its power, must be replaced by knowledge. Knowledge and industry are to be united and govern the world. They are to furnish to men the guidance and leadership they need and desire.

Carlyle said that the poor laborer “would fain find for himself a superior that should lovingly and wisely govern,” and that the wish and prayer of all human hearts was “give me a leader; a true leader, not a false sham-leader; a true leader, that he may guide me on the true way, that I may be loyal to him, that I may swear fealty to him and follow him, and feel that it is well with me.”[44] So thought Saint-Simon, when he appealed to thinkers and workers to unite and lead. He would gladly have seen England and France join in this movement, believing that they could draw the other powers into it.

What were the specific objects of this leadership? What were the functions of this restored authority?

First, universal peace was to be guaranteed. Formerly, the Catholic Church, in its character of arbiter of nations, imposed a wholesome restraint on kings, and lessened the number of wars. Since the decay of belief it was no longer possible for it to accomplish this. A European parliament composed of true leaders must now arbitrate between nations. This was ever a favorite theme of Saint-Simonism, and modern sentiment and agitation in favor of peace owe more than is generally known to Saint-Simon and his followers.

Second, leadership is to establish universal association, guaranteeing labor to all, and a reward in proportion to services rendered. Equality is to be avoided, as involving greater injustice than our present economic life. Recompense in proportion to merit is the true maxim. But as all are to be guaranteed work, all must work either mentally or physically. In a socially regenerated state there is no room left for idlers. An idler is a parasite; he devours what others produce and makes no return. Wealthy idlers are thieves; another class of idlers consists of beggars, and this last class of do-nothings, we are told by Saint-Simon, is scarcely less contemptible and dangerous than the first.[45] This makes it sufficiently evident that the Saint-Simonians were acting in the spirit of their master in proposing the abolition of inheritance.

Again, this new society would not be ascetic, like the old Christianity—Saint-Simon’s kingdom was of this world. Flesh and spirit both had their rights, and their harmonious union and development alone formed the perfect man. Everything that was good and true and beautiful was to be encouraged. Luther is even accused of heresy because he rejected art as a handmaid of religion. The new society is religious and holy, and its chiefs are its priests.

Revolution is injurious and is not to be looked to as a means of social regeneration. It is destructive, whereas a constructive power is sought.[46] Reform must be brought about by public opinion; and public opinion is to be enlightened by the printed and spoken word. An appeal is made to royalty to assist in this noble work, as its interests are at one with the industrials, and opposed to those of the do-nothings. In the new state the king is to take the title of the “First Industrial of his kingdom.”[47]

While Saint-Simon is not to be made responsible for all the later extravagance of his school, it is true that authority is to be found in his works for the fundamental ideas of his followers, and even for their practical measures before the separation which took place between Enfantin and Bazard. They were acting in accordance with his dying instructions in organizing and in preaching in behalf of labor. I am unable to separate, as some do, Saint-Simon from his disciples. So long as they were united and moderate they were carrying out consistently his teachings. They simply developed his thoughts and expressed precisely notions at which he had only hinted in vague and indefinite language.

The New Christianity was the Bible of the Saint-Simonian religion. Saint-Simon held that God had founded the Christian Church, and that we ought to honor the Fathers of the Church with the deepest reverence. Catholics and Protestants had, however, perverted the only true and valid Christian principle, and it was this he sought to restore. “In the New Christianity,” said he, “all morality will be derived immediately from this principle; men ought to regard each other as brothers. This principle, which belongs to primitive Christianity, will receive a glorification, and in its new form will read: Religion must aid society in its chief purpose, which is the most rapid improvement in the lot of the poor.” It is thus that the social question becomes the essence of religion. This was the starting-point of Saint-Simon’s disciples, and led to the formation of a Saint-Simonian sect with a priesthood.