A history of socialism

by Thomas Kirkup

This leads us to the psychology of Fourier. He recognised twelve radical passions connected with three points of attraction. Five are sensitive (tending to enjoyment)—sight, hearing, taste, smell, and touch. Four are affective (tending to groups)—love, friendship, ambition, and familism or paternity. The meaning and function of these are obvious enough. The remaining three, the alternating, emulative, and composite (which he calls passions rectrices, and which tend to series or to unity), are more special to Fourier. Of the three the first is connected with the need of variety; the second leads to intrigue and jealousy; the third, full of intoxication and abandonment, is born of the combination of several pleasures of the senses and of the soul enjoyed simultaneously. The passions of the first two classes are so far controlled by the passions rectrices, and especially by the composite passion; but even the passions rectrices obviously contain elements of discord and war. All, however, are ultimately harmonised by a great social passion, which Fourier calls Unitéisme. Out of the free play of all the passions harmony is evolved, like white out of the combination of the colours.

The speedy passage from social chaos to universal harmony contemplated by Fourier can, as we have seen, be accomplished only by one method, by giving to the human passions their natural development. For this end, a complete break with civilisation must be made. We must have new social arrangements suitable to human nature and in harmony with the intentions of the Creator. These Fourier provides in the phalange. In its normal form the phalange was to consist of four hundred families or eighteen hundred persons, living on a square league of land, self-contained and self-sufficing for the most part, and combining within itself the means for the free development of the most varied likings and capacities. It was an institution in which agriculture, industry, the appliances and opportunities of enjoyment, and generally of the widest and freest human development, are combined, the interests of individual freedom and of common union being reconciled in a way hitherto unknown and unimagined.

While the phalange is the social unit, the individuals composing it will arrange themselves in groups of seven or nine persons; from twenty-four to thirty-two groups form a series, and these unite to form a phalange—all according to principles of attraction, of free elective affinity. The dwelling of the phalange was the phalanstère, a vast, beautiful, and commodious structure, where life could be arranged to suit every one, common or solitary, according to preference; but under such conditions there would be neither excuse nor motive for the selfish seclusion, isolation, and suspicion so prevalent in civilisation.

In such an institution it is obvious that government under the form of compulsion and restraint would be reduced to a minimum. The officials of the phalange would be elected. The phalange, itself was an experiment on a local scale, which could easily be made, and once successfully made would lead to world-wide imitation. They would freely group themselves into wider combinations with elected chiefs, and the phalanges of the whole world would form a great federation with a single elected chief, resident at Constantinople, which would be the universal capital.

In all the arrangements of the phalange the principle of free attraction would be observed. Love would be free. Free unions should be formed, which could be dissolved, or which might grow into permanent marriage.

The labour of the phalange would be conducted on scientific methods; but it would, above all things, be made attractive, by consulting the likings and capacities of the members, by frequent change of occupation, by recourse to the principle of emulation in individuals, groups, and series. On the principle that men and women are eager for the greatest exertion, if only they like it, Fourier bases his theory that all labour can be made attractive by appealing to appropriate motives in human nature. Obviously, also, what is now the most disgusting labour could be more effectually performed by machinery.

The product of labour was to be distributed in the following manner:—Out of the common gain of the phalange a very comfortable minimum was assured to every member. Of the remainder, five-twelfths went to labour, four-twelfths to capital, and three-twelfths to talent. In the phalange, individual capital existed, and inequality of talent was not only admitted, but insisted upon and utilised. In the actual distribution the phalange treated with individuals. With regard to the remuneration of individuals under the head of capital no difficulty could be felt, as a normal rate of interest would be given on the advances made. Individual talent would be rewarded in accordance with the services rendered in the management of the phalange, the place of each being determined by election. Labour would be remunerated on a principle entirely different from the present. Hard and common or necessary work should be best paid; useful work should come next, and pleasant work last of all. In any case the reward of labour would be so great that every one would have the opportunity of becoming a capitalist.

One of the most notable results of the phalange treating with each member individually is, that the economic independence of women would be assured. Even the child of five would have its own share in the produce.

The system of Fourier may fairly be described as one of the most ingenious and elaborate Utopias ever devised by the human brain. But in many cardinal points it has been constructed in complete contradiction to all that experience and science have taught us of human nature and the laws of social evolution. He particularly underestimates the force of human egotism. From the beginning progress has consisted essentially in the hard and strenuous repression of the beast within the man, whereas Fourier would give it free rein. This applies to his system as a whole, and especially to his theories on marriage. Instead of supplying a sudden passage from social chaos to universal harmony, his system would, after entirely subverting such order as we have, only bring us back to social chaos.

Yet his works are full of suggestion and instruction, and will long repay the study of the social economist. His criticisms of the existing system, of its waste, anarchy, and immorality, are ingenious, searching, and often most convincing. In his positive proposals, too, are to be found some of the most sagacious and far-reaching forecasts of the future landmarks of human progress. Most noteworthy are the guarantees he devised for individual and local freedom. The phalange was on the one hand large enough to secure all the benefits of a scientific industry and of a varied common life; on the other it provides against the evils of centralisation, of State despotism, of false patriotism and national jealousy. Fourier has forecast the part to be played in the social and political development of the future by the local body, whether we call it commune, parish, or municipality. The fact that he has given it a fantastic name, and surrounded it with many fantastic conditions, should not hinder us from recognising his great sagacity and originality.