Practicable Socialism: Essays on Social Reform

by S. A. Barnett; Mrs. S. A. Barnett

The same impatience which takes this shape among the richer classes is, I think, to be seen among the poorer classes in a growing animosity against the rich for being rich. Strong words and angry threats have become common. All suffering and much sin are laid at the doors of the rich, and speakers are approved who say that if by any means property could be more equally shared, more happiness and virtue would follow. Schemes, therefore, which offer such means are welcomed almost without inquiry. Artisans, roused by what they hear of the state in which their poorer neighbours live, misled often by what they see, do not inquire into causes of sin and sorrow. Scamps and idlers come forward with cries which get popular support, and the mass of the poor now cherish such a jealous disposition that, were they suddenly to inherit the place of the richer classes, they would inherit their vices also and make a state of society in no way better than the present.

There may be such a thing as a noble impatience, but the impatience which has lately been added to character of both rich and poor is not such as to make observers sanguine of the social reform which it may accomplish. The old saying is still true, ‘He that believeth shall not make haste.’

The other effect on character which has become manifest is one at which I have already hinted. It is a growing disposition among all classes to trust in ‘societies,’ whose rules become the authority of the workers and whose extension becomes the aim of their work. Men give all their energies to get recruits for their ‘army,’ recognition for their clubs, and more room for their operations. ‘Societies’ seem thus to be very fountains of strength, and the only method of action. Bishops aim to strengthen the Church by speaking of it as a ‘society,’ and individual ministers try to keep their parishes distinct with a name, an organisation, and an aim which are independent of other parishes. The lovers of emigration have for the same reason grouped themselves in no less than fourteen societies, and it has seemed that even to give music to the people has required the creation of three large societies.

A ‘society’ has indeed taken in many minds the place of a priest, its authority has given the impetus and the aim to action, but it has tended to make those whom it rules weak and bigoted. I see, therefore, in the members of these societies much energy, but less of the spirit which is willing to break old bonds and to go on, if need be, in the loneliness of originality, trusting in God. I see much self-devotion, but more also of the spirit of competition, more of the self-assertion which yields nothing for the sake of co-operation.

If now I had to sum up what seems to me to be the effect on character of the method of striving and crying, I should say that the possible increase of humanity is balanced by increase of impatience, by sacrifice of originality, and by narrowness. Whether there is loss or gain it is impossible to say, but it will be useful, considering the end in view, to see how the most may be made of the gain and the least of the loss.

The end to be aimed at is one to be stated in the language either of Isaiah or of the modern politician. We all look for a time when there shall be no more hunger nor thirst, when love will share the strength of the few among the many, and when God shall take away tears from every eye. Or, putting the same end in other words, we all look for a time when the conditions of existence shall be such that it will be possible for every man and woman not only to live decently, but also to enjoy the fulness of life which comes from friendships and from knowledge.

For such an end all are concerned to work. Comparing the things that are with the things that ought to be, some may strive and cry, others may work silently, but none can be careless.

None can approve a condition of society where the mass of the people remain ignorant even of the language through which come thought, comfort, and inspiration. Let it be remembered that now the majority are, as it were, deaf and dumb, for the mass of the nation cannot ask for what their higher nature needs, and cannot hear the Word of God without which man is not able to live. None can approve a condition of society where, while one is starving, another is drunken; where in one part of a town a man works without pleasure to end his days in the workhouse, while in the other part of the town a man idles his days away and is always ‘as one that is served.’ None can look on and think that it always must be that the hardest workers shall not earn enough to secure themselves by cleanliness and by knowledge against those temptations which enter by dirt and ignorance, while many have wealth which makes it almost impossible for them to enter the kingdom of God. A time must come when men shall hunger no more, nor thirst any more, when there shall be no tears which love cannot wipe away, and no pain which knowledge cannot remove. For this end everyone who knows ‘the mission of man’ must by some means work.

That all may avoid the loss and secure the gain which belongs to their various methods, it seems to me that they would be wise to remember two things—(1) that national organisations deserve support rather than party organisations, and (2) that the only test of real progress is to be found in the development of character.

A national organisation is not only more effective on account of its strength and extent, but also on account of its freedom from party spirit. Its members are bound to sit down by the side of those who differ from themselves, and are thus bound to take a wider view of their work. They are all under the control of the same body which controls the nation, and they thus serve only one master. A public library, for instance, which is worked by the municipality will be more useful than one worked by a society or a company. The books will not be chosen to promulgate the doctrines of a sect so much as to extend knowledge, and its management will not be so arranged as to please any large subscriber so much as to please the people. Instead, therefore, of starting societies, it would be wise for social reformers to throw their strength into national organisations.