Sunday, December 14, 2025

Proper Gander: Manipulated by the Monoform (2025)

The Proper Gander column from the December 2025 issue of the Socialist Standard

The mass media is a ‘systematically organised, one-way path from the producer to the spectator. Constantly. Constantly. And that is not communication. We should try and find some other word for it. And it’s certainly manipulation’, according to film-maker and theorist Peter Watkins, who has died at the age of 90. His words come from a 2001 video interview following the release of his film La Commune, through which he aimed to use the medium of film-making to communicate, rather than just present one interpretation. The film re-enacts the Paris Commune of 1871 and was made in a less hierarchical, more democratic way than found in the mass media’s usual output, by having non-professional actors improvising scenes and shown discussing the views of both their characters and themselves.

La Commune was the last film Watkins made, after which he honed his theories about how the media industry functions for his 2004 book The Media Crisis. His films, in one way or another, focus on conflict between states and between classes. Their subject matter includes nuclear war (The War Game, The Journey), oppression of political activists (Punishment Park, Evening Land) and historical flashpoints (Culloden, La Commune). His two productions of the late 1960s, Privilege and The Gladiators, share the theme of the elite using the media to divert and channel working class dissent. These films employ a setting of the near-future to examine this, while his theories about film-making investigate how this happens in real life.

Watkins argued that the mass audio-visual media (MAVM) industry moulds the reactions of its audience through the style and arrangement of its products. He called the prevailing template for films and programmes the ‘Monoform’. This is defined as ‘a formatted and repetitive TV language form of rapidly edited and fragmented images accompanied by a dense bombardment of sound, all held together by the classical narrative structure’ (Notes on the Media Crisis, Peter Watkins, 2010). This is a familiar description of dramas and documentaries with predictably linear plots, scenes too short to explore details and mood-accentuating soundtracks. This style is particularly noticeable in the common practice of documentaries starting with a quick summary of the programme to come, reducing what could be a complex subject into a couple of minutes (before then reducing the subject into only forty-or-so minutes for the rest of the duration). Watkins continues ‘Because of its extreme rapidity (especially the version developed over the past 20 years [ie, from circa 1990]), the Monoform gives no time for interaction, reflection or questioning […]. It is organised to create pre-determined responses, which means that before the audience sees any Monoform film or television programme, its producers already know how they (the audience) will react – or at least such is the intention’ (ibid). In emphasising how the format or approach adopted by film-makers can be used to push an agenda, Watkins is echoing Canadian theorist Marshall McLuhan, who said ‘the medium is the message’ in his 1964 book Understanding Media: The Extensions of Man. As the MAVM is owned by corporations, their films and programmes are intended to reinforce acceptance of the social framework of which the MAVM is a part, as well as make a profit for their shareholders. The Monoform followed by the MAVM’s products reinforces this acceptance by discouraging critical thinking about that social framework. Here, Watkins’ views have similarities with those of Frankfurt School luminary Herbert Marcuse, who described how capitalism utilises the mass media as a means of social control, including by stifling anti-capitalist thought.

A film or programme’s style, music and editing support the priorities of the media industry even if its content appears to criticise society. Watkins says ‘The fact that many filmmakers and media intellectuals believe that a radical subject or a powerful theme in themselves create an ‘alternative’ cinema is another paradox. In most cases it is only the content that could be considered alternative: a radical theme per se does not challenge the over-riding problem of hierarchical form, process and structure. In fact, it only confuses the issue, and is a prime reason why critical thinking on the role of the MAVM has not developed beyond a limited point’ (ibid). This may explain why films and TV programmes haven’t prompted truly radical political action, even when they often depict capitalism’s failings.

Another way that programme-making is shaped by its capitalist context is what Watkins called ‘the universal clock’. This refers to how television shows are made in uniform lengths to allow time for adverts within and between them on a fixed schedule. The prerogatives of the marketing industry are important enough to limit the running times of programmes, chiefly those on traditional broadcast channels. YouTube has its own norms for how advertising affects content, with commercials intruding upon videos mid-sentence, and vloggers interrupting their spiel to promote their sponsors, both in a crass way which makes the scheduling of TV commercial breaks almost seem polite in comparison.

Watkins gave a cogent, class-conscious account of how the media industry’s role in capitalist society impacts on the nature of its products. Films and TV programmes project the hierarchical structure of capitalism through the way they are edited and paced, regardless of their content. The template followed by MAVM output is intended to present a one-sided view, reinforcing acceptance of the status quo and discouraging critical discussion among the audience. In his own films, such as La Commune, Watkins tried to counter these tendencies through his collaborative, improvisational methods, with the consequence that his work became unattractive to major studios, distributors and broadcasters. His marginalisation, to some extent, proves his theories right. He has left us with not only a set of challenging, passionate films but also a valuable contribution to explaining how capitalism’s media industry has to operate, by manipulating us, its consumers.
Mike Foster


Blogger's Note:
Further reading on Peter Watkins from the Socialist Standard archives
  • Oct 2015: Peter Watkins: A Revolutionary Film-Maker - Part 1
  • Nov 2015: Peter Watkins: A Revolutionary Film-Maker - Part 2
  • Jul 1966: Review of The War Game
  • Oct 1980: Review of The War Game

Mamdani’s election no victory for socialism (2025)

From the December 2025 issue of the Socialist Standard

Zohran Mamdani began his victory speech on being elected mayor of New York City:
‘The sun may have set over our city this evening, but as Eugene Debs once said: “I can see the dawn of a better day for humanity.” For as long as we can remember, the working people of New York have been told by the wealthy and the well-connected that power does not belong in their hands.’
and ended it:
‘Together, New York, we’re going to freeze the rent. Together, New York, we’re going to make buses fast and free. Together, New York, we’re going to deliver universal childcare. Let the words we’ve spoken together, the dreams we’ve dreamt together, become the agenda we deliver together. New York, this power, it’s yours. This city belongs to you.’
This is a bold claim that his election represented the passing of political power in New York into the hands of ‘working people’. In fact, it represented the election of a political leader who promised to improve things for them. No doubt he is sincere and no doubt many are hoping that he will do this, but the question is will he be able to?

Peter Joseph, of Zeitgeist fame, thinks not:
‘For 18 years, I’ve tried to explain that the idea of getting the right person into political power—by whatever means—will never be enough to bring society back onto a sustainable and equitable path. The larger systemic forces, spiraling like a hurricane of negating feedback loops, will devour any fundamentally contradictory personality, policy, or platform. This is not an indictment of democracy as an idea, but of democracy as it exists within the larger construct of market capitalism—a power structure first and foremost. I want everyone to watch, as time moves forward, how this well-meaning man will be completely paralyzed and ultimately destroyed if he truly attempts any meaningful anti-market policy changes, or what he refers to as “democratic socialism.” By the end of this exercise, I hope people will realize that if you expect to change society, the political system cannot be the only system you rely on, because it is fundamentally and inherently corrupt by its very nested nature within the confines of market capitalism.’
We don’t know about wanting people to just watch Mamdani fail (they should rather be active in campaigning to replace the profit system with socialism as a society based on common ownership and democratic control of the means of life) but Joseph is basically right. There are structural reasons why no politician operating within capitalist system can honour their promises to improve things, however sincere or determined they might be.

Mamdani has been elected to run the affairs of a big city but within the framework of capitalism, and capitalism is a system that imposes its priority — the making and accumulation of profits — on political as well as economic actors. That profits need to be made, and encouraged to be made, is something that anyone elected to political office within capitalism has to contend with and, in the end, accept and even impose.

Even though elected as the candidate of the pro-capitalist Democratic Party, Mamdani stated that he was a ‘democratic socialist’ and is in fact a member of the ‘Democratic Socialists of America’ (DSA) which proclaims:
‘Capitalism is a system designed by the owning class to exploit the rest of us for their own profit. We must replace it with democratic socialism, a system where ordinary people have a real voice in our workplaces, neighborhoods, and society… We want a democracy powered by everyday people. The capitalist class tells us we are powerless, but together we can take back control.’
The DSA is one of the fragments of the old reformist ‘Socialist Party of America’ that imploded in 1972, with one part — them — deciding to enter the Democratic Party and pursue their aims there. The SPA was the party of Eugene Debs — hence Mamdani’s nod to him in his opening remarks. Debs stood for President of the USA on five occasions between 1900 and 1920. Launching his 1912 campaign he said of the Republican and Democratic parties:
‘They are substantially one in what they stand for. They are opposed to each other on no question of principle but purely in a contest for the spoils of office. To the workers of the country these two parties in name are one in fact. They, or rather it, stands for capitalism, for the private ownership of the means of subsistence, for the exploitation of the workers, and for wage-slavery.’
This is as true today as it was then, but if it’s reforms you are after (as Mamdani and the others in the DSA are) there is some sense in working within a party that has a good chance of winning political office and so be in a position to implement reforms. Mamdani is now in that position and can (if he can raise the funds) implement this but faces a further obstacle — the capitalist economic system which will not allow people’s needs to be put before profit and will undermine his reforms, in particular his flagship ones aimed at reducing the cost of living (rent freeze, free buses, free childcare) as this will exert a downward pressure on money wages. It will be swings and roundabouts.

If, on the other hand, you want socialism this makes no sense at all since, in supporting a party that stands for capitalism, you are supporting capitalism even if you seek to improve it. That’s why we say Mamdani’s election was not a victory for socialism.
Adam Buick

Letter: Thomas Piketty (2025)

Letter to the Editors from the December 2025 issue of the Socialist Standard

"Practical proposals"

Dear Editors

I have read Socialism as a Practical Alternative, this is very interesting, although I would like it to know more about voting rights and other decision making processes in the political sphere and in the economic sphere, in particular regarding the rights to use capital assets, both for housing and for equipment in small production units vs large production units, etc. I make some practical proposals on my Brief History of Equality (see eg, tinyurl.com/5xbapcn5), but of course they are highly imperfect and the only way to make progress is to compare with other proposals and learn from them!
Thomas Piketty


Reply:
At this stage, when there are so few who want a socialist society of common ownership and democratic control of the means to produce what society needs to survive, it is premature to draw up detailed plans as to how things will be arranged in such a society. That is something for those around at the time to decide when capitalism is about to be replaced by socialism; in other words, when a majority of the population want socialism. All we can do is to come up with some suggestions and even then not going into the detail that your proposals do. But we don’t doubt that when that time comes detailed plans will be drawn up.

We are approaching the question from a different position from yours. You see a different kind of society coming about gradually through a serious of reform measures, to be implemented now under capitalism. Hence the need to come up with a detailed proposal. We don’t see that a gradual transition to socialism is possible as, in the end, what decides what happens is the operation of the uncontrollable economic laws of capitalist society which impose that the priority must be profit-making and the accumulation of capital. They rule out detailed reform measures working as planned. Our view is that, before anything constructive and lasting can be done, the basis of society needs to be changed root and branch from class ownership of the means of life to their common ownership and democratic control by society as a whole.

So while you are proposing measures to be implemented now under capitalism, we are envisaging possible measures to be implemented after capitalism has been replaced by socialism.

Nevertheless, to try to answer your specific questions. By ‘the rights to use capital assets’, by which we assume you mean the physical means to produce wealth. These won’t belong to anyone; they will simply be there to be used in accordance with democratically decided rules. We imagine that the day-to-day operation of them will be in the hands of those who operate them, through some democratically chosen management committee. This could be chosen by any number of different voting systems or even by lot (now called ‘sortition’). And there is no reason why this needs to be the same everywhere and in every workplace.

Housing: houses and flats won’t belong to anyone either. They wouldn’t be privately owned, not even by individuals; but this wouldn’t rule out people having the right to use a house or flat for a prolonged period. One possible arrangement would for their allocation to be in the hands of a local council in accordance with some democratically agreed criteria. These would have to be fairly complicated, allowing for appeals and settlement of disputes, but we can’t say much more today about them other than that they would have to exist and that it will be up to those living in socialism to decide the details which, once again, need not be the same everywhere.
Editors.

Letter: Technofeudalism (2025)

Letter to the Editors from the December 2025 issue of the Socialist Standard

Technofeudalism

Dear Editors

In the November Socialist Standard there is a critique of Varoufakis’s work Technofeudalism. The author of this article indicates that it is a divergent of classical Marxism, emphasising the statement specifically ‘Capitalism is Dead. Welcome to Technofeudalism’. (note the inverted commas). The SP is known for its theoretical adherence to the scientific Marxist interpretation of Capital. On reading its magazine, for a while now, I recognise that it is unshakeable in its desire for pure socialism, which in this period seems distant. Marxism is scientific in its analysis of periods, it therefore assesses that which pervades, whilst recognising the past.

The colossal rise of the IT industry closely followed by the AI industry has not changed the theory of Constant, Variable and Surplus Value (CVS). It has however massively warped it, to the advantage of the owner, even further and it’s in cyber space. Compare a labour-intensive manufacturer, where the preceding CVS applies to the vast empires of the cloud and its opaque streams of surplus value.

This is not of course a cloud! It is a vast warehouse of electronic equipment, often set in remote areas with a skeleton of technicians and security (proletarians). This enormous structure consumes vast amounts of power and water for cooling (Constant Value). It has been built so there is now the CVS to apply to that, which, if the workforce is unionised, may give a reasonable return to the V element.

What Varoufakis is emphasising throughout this work is the careful disguise these moguls of the internet and social media are deploying to use billions of unpaid labour, pressing keyboards, to further their Surplus and their empires. It is most significant that recently Trump met the foremost IT moguls, and it would seem no traditional manufacturers.

All Varoufakis books are worth reading and it should be remembered that as a socialist minister the courageous struggle he had with the EU over a more compassionate deal for Greece, which was lost, when the EU showed its true colours, and the masses of Greece lost with it. As socialists we need to be aware of who our comrades are and who are not.
Philip Chambers


Reply:
We don’t agree that Varoufakis was a “socialist minister” but at least he had the political courage to resign rather than impose austerity on the working class as the state of Greek capitalism required. Not many leftist ministers do that when faced with the choice of whether or not to bow to capitalism’s will.
Editors.

Cooking the Books: How would you like your cut? (2025)

The Cooking the Books column from the December 2025 issue of the Socialist Standard

Like local councils everywhere, the London Borough of Lambeth doesn’t have enough money to pay for adequate social amenities such as parks, playgrounds, libraries, and social centres. In fact, to balance the books over the coming years it will have to cut back on these even further:
‘Lambeth Council has to make huge savings from its budget, equal to more than a third of its annual spending, and is asking local people to give their ideas about how to save money at this time of unprecedented challenge. Over the next four years the council must find £84 million in savings, on top of £99 million in savings already agreed.’
Normally, this would be decided by the council’s cabinet, made up from members of the political party or parties with a majority of councillors (in the case of Lambeth, it’s Labour). This is an unenviable task which makes the council and councillors unpopular. Lambeth Council has come up with a way to try to avoid this, asking people living in the area which services they think should be given priority — and which, by implication, should not. The idea being that, when the cuts are made, the councillors can turn round and say that they were only doing what the public had suggested.

So, those living in Lambeth were asked to choose where the axe should fall. They had to click their way through an online survey and to choose which 3 out of 18 services they wanted to prioritise, leaving the remaining 15 as targets for cutting. Critics have likened this to giving someone sentenced to death a choice between being shot or hanged. They also question why ‘no cuts’ wasn’t an option. The answer to that question goes to the heart of matter.

‘No cuts’ is not an option because the council simply does not have the money, and the council does not have the money because the central government has not allocated it enough. Why? Because the central government is responsible for running things in the general interest of the capitalist class. Profits are what drive the economy, and governments must avoid doing anything that impedes profit-making on pain of provoking an economic downturn. Governments are financed by taxes that ultimately fall on profits and so cannot increase taxes just to improve services and amenities for the general public (they can only provide those that directly or indirectly benefit capitalist production and then at minimum cost). Governments are managing capitalism and have to abide by the economic law of capitalism that decrees that profit-making comes first.

So cuts there have to be, at both national and local level. The only question is who should decide to make them and where they should fall. The national government decides on cuts to national spending while local councils decide on cuts to local spending. Local councils blame the government. So Lambeth’s Labour Council Leader talks of ‘14 years of structural underfunding of local government’. But it’s not the fault of national government, whether Tory or Labour. Such underfunding is chronic because meeting people’s needs is not what capitalism is about.

The fact is that it doesn’t matter who decides to make the cuts; they have to be made. But it is not an extension of democracy to involve the working class in the decision. That’s just a way to get workers to act against their own interest and take responsibility for the worsening conditions capitalism imposes on them. Socialists living in Lambeth refused to take part in the charade, as did many others.

Popularity (2025)

From the December 2025 issue of the Socialist Standard

Just how popular is populism? Taking the media, social and broadcast, at face value it appears to be the surging political trend nationally and internationally. In Britain, Reform UK are feted as the almost certain next government in waiting. Every small rubber dinghy that braves the Channel crossing to disgorge its cargo of migrants on the Anglo-Saxon shore counts as a clutch of increased votes for the party. Their accommodation frequently features, on the evening news, as the epicentre of patriotic outrage.

For a while that stalwart British icon, the Turkish Saint George, had his banner raised to flutter from many a lamppost. Or it was draped around the shoulders of angry demonstrators traipsing through the streets of the capital to gather and be harangued by demagogues. Certainly those marchers, like most people, have a great deal to be angry about. Lives blighted by inadequate incomes, rising prices, serious failings in health and social services and a growing housing crisis.

Governments come and go, and nothing substantially alters, except often for the worse. Even a desperate grab for a major change, with its promise of significant transformation such as Brexit, quickly proves an illusion, its glister merely fool’s gold.

Despite being leading purveyors of this political vacuity in its previous incarnation as UKIP, Reform UK is presently gaining popularity as the prospective saviour of the nation. They have, of course, the advantage of novelty, not yet marked by failure of governance. Reform UK’s impressive showing in May’s council elections has been tarnished somewhat through a number of resignations by, expulsions and suspensions of, some of their new councillors. There is evidence from a previous seeming breakthrough in local government of similar serious failings.

The British National Party in 2003 made what appeared to be a breakthrough in council elections. This was seen at the time as a harbinger of further success come elections for metropolitan districts, the European parliament and the mayor of London. This expectation was largely frustrated in 2004. Although the BNP did gain 3 council seats in Epping Forest, scene of recent unpleasantness at the Bell Hotel, it lost 7 of its 8 seats in Burnley, but gained one in Bradford. This proved the peak of its success.

Reform UK have certainly exceeded this precedent and might represent the triumph of populism come the next general election. This then invites the question of how popular populism has to be to succeed.

In the 2024 general election Labour took 33.7 percent of the UK vote (34.6 per cent in GB) to acquire an overall majority of 172. In other words the democratic process as it now is elected a government with a large majority even though around 66 percent of those who actually voted didn’t vote for it.

The last electoral showing by a party boasting a popular surge was in 2019. The Labour Party led by Jeremy Corbyn had witnessed a large influx of new members to become by far the largest party, at a time when party memberships were declining and had been for a number of years. Despite this Labour accrued just 32.2 percent of the UK vote, noticeably down from Corbyn’s previous effort in 2017. Labour was popular enough to attract those new members, but not to become elected, falling 11 percent short of the Conservative vote on 43.6 percent.

Becoming a government does not require a party to be popular enough to win an outright majority of the vote. Indeed, in the multi-party system we now seem to have, somewhere around a third of votes might actually be enough as Labour showed last time. This then is presumably Reform UK’s target. Should it achieve that target it is a moot point as to how long that populism lasts when it is confronted with administering all the problems and contradictions capitalism continually generates. No party to date deliberately sets out to generally make people’s lives worse. Yet they inevitably are forced into enacting policies that are detrimental to workers when the economic imperatives of capitalism demand it. As Britain’s shortest serving Prime Minister, Liz Truss, quickly found out, economic mismanagement does not even require democratic process to be removed from office.

Populism is commonly associated with right-wing politicians and parties, but the left also make attempts at popular appeal. Following on from boosting Labour Party membership, Jeremy Corbyn has become the focus around which Your Party is being promoted. A loose conglomeration of disaffected Labourites and left-wing reformists, Your Party intends to become to the Labour Party what Reform UK is to the Tories. However, there are signs it is already failing before it has had the chance to present itself to the electorate.

Adnan Hussain, MP for Blackburn, has parted company with Your Party citing a toxic culture of infighting, jostling for position and factional competition. Also, there have been questions raised concerning access to, and deployment of, £800,000 raised in donations. Those who have had any experience of left-wing politics will recognise these as common features figuring in previous incarnations of popular front alliances of left Labour and Trotskyist ‘Socialist’ groups. Even if, however unlikely it presently seems, Your Party was to succeed in replacing Labour as the left alternative elected to govern the country, it would still face the fundamental constraints capitalism imposes on administrations.

A simple example: the Brexit referendum had two possible results, but only one outcome. A vote to stay in the EU meant capitalism, while a vote to leave meant capitalism. So it is with parliamentary elections; whichever party is popularly voted for – left, right or centre – capitalism remains the determining feature of society.

In a sense, all contending political parties are populist. They vie with each other for the popular vote, that 35 to 40 percent that unlocks the door to 10 Downing Street. All parties that is, bar one, the Socialist Party of Great Britain. There is no aspiration, not even a far-fetched one, to be invited by the monarch to form a government. This is not lack of ambition. Indeed the Socialist Party’s ambition goes way beyond the severely circumscribed aspirations of all the others.

Only the working people of the world acting in concert to abolish capitalism and replace it with socialism can see the realisation of the aims of the Socialist Party. The common democratic ownership of the means of wealth creation to establish a moneyless society dedicated to meeting everyone’s needs without the imperative to make profits. The election of a popular parliament dedicated to serving the emergence of such a society would be an important element in that process. But it wouldn’t be the Socialist Party sitting on the front benches as there would be no front benches.

The socialist cause certainly needs much, much greater popularity than it presently has. That may involve socialist candidates standing in elections, with a view to raising awareness, provoking voters to think beyond the present political offerings.

Socialists do court popularity, yet not for themselves or even their party, but for socialism itself. No matter how unpopular that idea presently is it still remains, and will remain, the only alternative for people who want to take control and refashion society to meet their needs.
D. A.

Tiny Tips (2025)

The Tiny Tips column from the December 2025 issue of the Socialist Standard 

Brazil, Russia, and South Africa top the list for wealth inequality, each posting Gini coefficients around the low 0.8s. These scores imply a highly concentrated distribution of assets relative to the rest of the population. Several energy-rich economies—such as the UAE and Saudi Arabia—also rank high, reflecting significant concentrations of financial and real assets among upper tiers of wealth holders. Country Gini Coefficient 2024: Brazil 0.82, Russia 0.82, South Africa 0.81, United Arab Emirates 0.81, Saudi Arabia 0.78, Sweden 0.75.


. . . Latin America remains the only region in the world that has not shown a clear decline in child marriage over the last three decades. Nicaragua has the highest rates within the region and ranks 14th globally with 10% of girls marrying or entering a union before age 15. Among boys, 19% marry or enter a union before the age of 18. Here are the main reasons for child marriage in Nicaragua… Poverty continues to affect a large portion of Nicaragua’s population. The United Nations reports that 48% of people live below the poverty line. Continual climate disruptions devastate the environment and worsen economic conditions. High levels of organized crime and human trafficking also contribute to insecurity. Many families marry off their children to ease financial hardship and improve their economic situation, resulting in increased levels of child marriage in Nicaragua. Furthermore, Nicaraguan society continues to enforce cultural and gender norms that pressure girls to marry young and bear children.


At the centre of the criminality in Gaza today are armed gangs, whose members are often drawn from the territory’s powerful clans. These clans are extended families that have historically played leading roles in their communities – but have also, at times, operated like local mafia. During the recent conflict, clans have settled old scores with violence. Gangs associated with the clans have expanded into racketeering, drug dealing, kidnapping, robbery and extortion. 


The rally was a good time with a positive vibe, and I’m glad to see Americans coming together in opposition to one tyrant. But until and unless we start coming together in opposition to tyranny itself — the state per se — and in support of liberty for all, the only question is how much more kingly and despotic our next ruler will get than the previous one got. 


(These links are provided for information and don’t necessarily represent our point of view.)

Strangers in our home world (2025)

From the December 2025 issue of the Socialist Standard

We are alienated creatures living in our very own home world. That alienation stems from workers’ relationship to both the product and the process of their work, and has a wide range of unpleasant effects. In his Economic and Philosophical Manuscripts of 1844 Marx stated eloquently that: ‘The alienation of the worker in his product means not only that his labour becomes an object, an external existence, but that it exists outside him, independently, as something alien to him, and that it becomes a power on its own confronting him. It means that the life which he has conferred on the object confronts him as something hostile and alien’.

In the very first page of Capital, Marx begins to analyze the nature of our capitalist society, and he does this in terms of the commodity, the source of our alienation. We live in a planet-wide dictatorship of the commodity. This means that whether, as workers, we live in a liberal capitalist society or a modern authoritarian state of the left or right makes no difference. The commodity is capitalism’s most defining feature, transcending the varied political forms it might take. Our labour power which produces commodities has itself been turned into a commodity and is sold in the marketplace like any other. Although we live in a world where political ideologies battle it out with each other, capitalism is a global system. It is not defined by those political differences but by its having historically superseded slavery and feudalism.

The commodity is king
The commodity society is a world system in which the working class (that includes you, even if you see yourself as middle-class and educated) must sell its ability to work and produce objects or services in the marketplace for those who own and control the factories, offices, mines, etc. Alienation exists in modern liberal regimes, in the former USSR, in modern China, in the world’s many Muslim theocratic states, and in nations run by either left-wing military juntas or right-wing dictators. Alienation transcends all political boundaries, all political differences, and it ravages the minds of all populations of working people without distinction of national or other origin and regardless of the colour of their collar.

As soon as we step into our place of employment, our time is no longer ours. Nor is the object that we produce. Ours is a world where the needs of society are secondary, even though it is one where the ideology of our rulers maintains that the laws of supply and demand exist to meet them. Ideology is always an upside-down version of both our own experience and the truth. We work because we must earn money to buy the commodities required for our survival, so we sell the only commodity in our possession — our talents, skills, and energies known as labour-power. We do this because everything else is walled off from us: food, clothes, books, medications, offices, factories, land. We live in a prison while desperately believing we are free. Without that belief we would not be able to tolerate our imprisonment.

As prisoners, we live dispossessed of the world we inhabit. We walk streets that are not ours, lined with shops that invite us in to part with our limited money. Shops compete with each other to grab those pieces of paper we carry and to rinse those plastic cards. These pieces of paper and those cards mean everything to them, while we mean nothing. We may be treated like friends by workers trained to provide ‘customer satisfaction’ but we are really strangers. Here too, appearances are deceptive. They are the mirror image of reality. You walk into a shop where everyone smiles at you, but no one cares about you or, even if they do care, they remain shut in a fake reality, putting on an act that encourages you to spend your money on their owners’ wares. Their care is limited by the hope that their boss will sell enough to keep them employed. These workers are pressured by their bosses to entice you to spend, and with your restricted means you feel pressured having to resist that pressure. There would be no need to tempt anyone if these objects were already ours. There would be no need to feel any pressure at all if all we had to do was to walk into a store and take what we need. In a commodity world, however, we must suffer a psychological stress, and that stress is a key symptom of our alienation. As workers we have only one marketable commodity, labour-power, so the capitalists don’t need to coax us to sell it; we’ll have to sell it sooner or later if we don’t want to starve or become homeless. The community and the commodity are always at odds, each challenging the reality of the other. The days of emperors and feudal landlords have been replaced by the rule of the commodity; tomorrow we hope the community takes its place.

Come Monday
Every Monday, and every morning of the work week, we experience that dreaded anticipation of one more day selling our commodity, our labour power. This is another sign that our work is alien to us. Movies are made about alien invasions which humans join up to resist, but they don’t match in scope the reality of the planetary domination of the commodity today as it gobbles up your time, your energy, your health, and the natural world of which you are a part. The Matrix may be the best cinematic metaphor for this. Your labour-power, while it is your commodity, is worth nothing to you until you sell it: you are a slave of your very own commodity. It is attached to you like so much dead weight around your ankles. Monday morning blues is the sense of dread that comes with our recognition that we are living the lives of modern slaves. And just as those workers in the shops must feign interest in you with their eyes, and smile as you walk in, you too must work, cognitively feigning harmony amidst disharmony.

You must pretend to fit in, to look happy, to look like you are free, when really only capitalist employers are free. Your band t-shirt, your new shoes, your sharp jacket are all desperate attempts to feel cool, to foster the illusion of your freedom and individuality, even though you know that t-shirt, those shoes, and that jacket are mass-produced. If you recognised your true status and your true predicament, you would find your life just as intolerable as it is to those of us who yearn for freedom now.

Just as you blot out the truth of your mortality, you invest hefty psychological energy in your own personal lie. You work hard to pretend that your work is freely chosen, and you live in a community that is meeting its needs, when the reality of your status and predicament is never far away from your nose. You get a glimmer of that reality each time you pay your rent or mortgage, each time you calculate your savings, each time a country wages war, each time worsening climate change or environmental destruction hits you in another headline, each time the political clowns who run for office beg for your vote. You need to keep this reality firmly out of your awareness for as long as possible. It’s depressing (a word that means to push down, as your life is being pushed down or depressed.) So you get lost in your video games and in social media chats, in sport and shopping and other entertainments. Amusements and life are mirror images of each other just like the commodity and the community are. The less real life you live, the more entertainment you feel you need (or are force fed). You know that life is not just breathing, eating, and digesting, that there must be more, but entertainment seems the only way you have of filling up that hole inside, at least temporarily, like a drug.

Everywhere
There is almost nowhere to go in our modern world in which the needs of the commodity do not take priority. You can try to get away to a quiet park for a few hours to enjoy the natural world (itself a vast artificial amusement park created by employed gardeners). You can enjoy a good read, but even then you can’t quite forget that you are only temporarily escaping the world outside, a world that is not yours. It’s a failed escape, and you are now a failure. Even in that green place, your daily worries about the life you lead, the life of work, bills, prices, savings, are never far from your mind. You are nothing, and the commodity is everything.

You must cope with this alienation. The commodity world tells you that you must be a rugged individual. It tells you, don’t be a ninny who complains, who bursts their bubble; you must be tough; you must not let your alienation bother you or anyone else; stop thinking another world is possible; stop feeling as though this isn’t the best possible way for humans to live. Despite everything the commodity world tells you, you are a person with many potentialities, including a potential to create a human-centred world. That is within your power even if you don’t identify yourself as a socialist, as a few of us currently do.

In a world of alienation, we have no control over our environment. Commodity society is by nature wasteful. Vast amounts of wealth are extracted from us workers. This is wealth that needs to be banked, sold, exchanged, advertised, invested, and protected. And all that requires a mountain of organisations that each consume precious planetary resources. The gangs who run these rackets in every country also hire workers to protect their fiefdoms. They employ militaries who contribute hugely to environmental despoliation through their waste of resources and their bloody wars.(According to an article from 2022 published in Inside Climate News, the US military alone contributes as much to climate change as entire countries the size of Denmark). If we allow ourselves to think about this, it may upset us, but we have no direct control over the problem. Commodity society doesn’t care about us or what we think; it only cares about our precious labour-power and what we can produce for our employers with it. Many of us protest commodity society’s destruction of nature, and murder of humans, but we only protest because we are powerless and dispossessed. Instead of protesting, it is time for us to build a society of which we feel we are a part, not outsiders as we do now. Such a world is not dedicated to serving the commodity; it is not a world of alienation; it’s a world of community, of voluntary action, and one with the simple aim of meeting our needs.
DR WHO

Life of the Commons (2025)

Book Review from the December 2025 issue of the Socialist Standard

Think Like a Commoner. A Short Introduction to the Life of the Commons. By David Bollier. New Society. xxi+247pp.

The premise of this book is that, in order to counter the way the society we live in, with its market, its competition, its states and its nationalisms, pulls us apart from each other, we must spread those forms of community and togetherness in art, leisure, agriculture, technology, environmental care and education that are already practised in a grassroots way by many across the world. With clarity and persuasive gusto the author insists that the non-hierarchical, socially cooperative activities, which he calls ‘commoning’, are, while little recognised, attuned to core human values and correspond to, as he puts it, ‘a deep human propensity to cooperate’. They offer, he argues, a practical antidote to the ills of capitalism, a way to mitigate its collapsing ecosystems, its dog-eat-dog ethic, its savage inequalities and much else. He sees such activities as residing in, for example, land trusts, community gardens, indigenous practices of reciprocity, town festivals, open-source learning, collaborative web initiatives like Creative Commons, blood donation systems, workers’ cooperatives, mutual aid networks, indeed anywhere at all where people gather to share and cooperate with one another and to practise reciprocally rewarding relationships without cash nexus domination. The people who practise this he refers to as ‘commoners’ and the totality of their activity as the ‘Commonverse’. This, he claims, ‘has exploded in size and variety and works ‘outside of both market capitalism and state power’. It is, he claims ‘a post-growth world powered by peer governance, respectful engagement with the earth, creative participations and fairness’, and ‘stewards wealth for everyone’s benefit’.

This is obviously a big claim. Does it stand up to scrutiny? Well, what it perceives and proposes is certainly tempting. Steeped as David Bollier is in knowledge and experience both of the capitalist world of markets and states (‘the market-state leviathan’, as he calls it) and in the history and practices of commoning which are seen as their diametrical opposite, he offers an exhilarating guide to the way humans have managed, and still manage, to fight back and to work together in an egalitarian, empathetic and interconnected manner within the interstices of a system that grinds them down. And he paints a compelling and optimistic picture of this and of the future possibilities of the ‘commons’ and of the ‘bottom-up’ ways it can compete with, and perhaps ultimately take over from, the wastefulness, inefficiency, inequality and rank cruelty of the system of production for profit.

Sadly, however, it is not a picture that a visitor from another planet experiencing the earth for the first time would be likely to recognise. They would be more likely to see the rule of capital as the overwhelming force across the planet and commoning as a relatively minor and irregular presence. The author’s reply to such a criticism, judging from the thrust of his book, might well be that commoning is far more widespread than any cursory glance might suggest. As he sees it, ‘the explosion of commons-based initiatives popping up around the world is creating powerful synergies and opening up rich possibilities for change’. And he sees it as having a future in cumulative and ideally local developments which will force those who currently rule the roost to curb their excesses and adopt more associative and inclusive policies which will make society more equal.

But herein lies the rub. While wishing for ‘postcapitalism’ and the end of the current regime of markets and states that humanity lives under, the author does not really see any way out of it. Despite many harsh words about the brutalities of the market and its ‘competitive individualism’ (eg, ‘In the service of private profitmaking, the market machine appropriates our lands, forests and water, genes, seed and lifeforms’; ‘Markets tend to care primarily about financial returns and see everything else … as secondary and discretionary’), he actually sees no real alternative to the market and appears to resign himself to its continued existence. He seems to somehow think it can be put on the right track, becoming more benign and less overwhelmingly anti-human and ecocidal by the spread of a ‘parallel’ commons economy based on sharing instead of profit. In his own words: ‘Private property rights are not necessarily hostile to functioning commons. Indeed I believe the two can be mutually compatible and even work hand in glove.’ In a similar way, despite his repeated condemnation of the state which he sees (correctly) as an executive body for capitalist interests (‘joined at the hip’, as he puts it), he ends up declaring that ‘state regulation is absolutely necessary’, ‘state power is not going away’ and ‘much will depend on finding creative ways to integrate the commons into state power’.

Yet, it is clear from much of what Daniel Bollier writes that his preference, like that of socialists, would be a world of voluntary and cooperative endeavour where each individual can live a life allowing them to satisfy their needs without stress or compulsion and to exercise their nature-given talents for the benefit of the community. Yet he does not foresee or advocate the only kind of social organisation in which this will be possible – one based on the end of private property, the state, the market and the money and buying and selling system through which it operates. Although some time ago, he edited a book entitled A World Beyond Market and State (wealthofthecommons.org), the indications from the current volume are that he regards that ‘world’ as unrealistic or at least too far into the future to contemplate. We would view it differently and would regard abandoning that idea to focus instead on the unfeasible ‘half-way house’ of a less harsh capitalism as a sure way of pushing it as far as possible into the future.
Howard Moss

Sunday, December 7, 2025

SPGB London Meeting: “The Romantics’ Critique of Capitalism.” (2025)

An SPGB meeting next Saturday at their Head Office in South London. Cut and pasted below is a post from Johnny Mercer, who will be the speaker at the meeting:
"CALLING All ROMANTIC REVOLUTIONARIES: Mulled wine and a Christmas critique of capitalism, what’s not to love? In this talk I’ll be discussing the revolutionary ideas of people like Shelley, Turner, and Mary Wollstonecraft. I’ll be analysing how romantic concepts influenced socialists from Marx to Morris. And how these ideas continued in art/anti-art movements from Dada, to the Situationists, to a bit on my own arts practice. As ever plenty of time for questions and discussion! 3pm Sat 13th of December, 52 Clapham High Street. PLEASE SHARE LONDON ARTSY FOLKS!"


Saturday, December 6, 2025

I missed it. My bad.

I was so caught up in other stuff on the blog that I didn't realise that I reached 21,000 posts on the blog on Thursday. Step up Frank Dawe, it was your article, mate.

The Bread that Perishes and Those who Make it. (1908)

From the December 1908 issue of the Socialist Standard

Like Pouring Water in a Sieve.
Far back in the last century the Baker’s Union was formed, and although it has never enjoyed the confidence of a majority of the men engaged in bread-making, or, with the single exception of the ’89 agitation, has it contained more than a remnant within its ranks, yet probably 95 per cent. of the London bakers have been members at one time or another. They have entered its ranks, paid one or two quarters’ subscription, then, generally through disgust with the internal management, have gone to swell the lapsed, and been lost. The remnant who remain in the union recognise it for what it really is—a provident society—though they do not all understand that, in the final analysis, it operates in the interests of the master class.

The capitalist, in permitting trades unions to have a legal status, demands that they shall serve him further than the mere friendly society. This is done by all trade unions guaranteeing that their members shall not strike spontaneously, thus giving the capitalist time to prepare himself for any eventuality. The bakers do even better. In every district they have a house of call, where the unemployed foregather and await the masters’ convenience. As journeymen bakers invariably go in to work on Sunday evenings with curses on their lips, and as that is the time usually chosen to give the rack another twist, it sometimes happens that a spontaneous strike takes place. When this occurs the master rushes off to the nearest club house, where he can obtain all the men he wants. Thus trade unionists are always available to break the strike of non-union or union men. The most stoney-eyed can see how useful this is to the masters.

Putting Their Faith in the Enemy.
It is necessary for the officials of trade unions, in order to maintain their positions, to advertise themselves, and to prevent the dry rot of apathy among their followers putting a period to their existence as leaders, to invent at intervals a new slogan, such as the “All Grades Movement,” “Abolition of Night Work,” etc. The latter has been the rallying cry of the Bakers for several years past, and the pence diverted from the semi-starved wives and children of the operatives, have been spent in organising public meetings to force the bill for the abolition of night work and the limitation of the hours of labour through the Imperial Parliament, and also to pay the expenses of delegates to the House of Commons. These genuflected before Liberal, Lib-Lab and Lab-Lib M.P.s, humbly beseeching their help in pushing the “Charter of Emancipation” through. At the public meetings the men were assured by hired speakers that no compromise would be considered. The damnable system of night work was to cease. The abominable slavery of 80 to 100 hours a week was to be kicked into the limbo of the past. Many arguments were advanced to show the sweet reasonableness of their “demands,” the most nauseating being the cant of the “Christian Socialists.” Everything was working up for the final onslaught, when, as invariably happens in trade union agitations, as the hour of deliverance was about to strike, there came the anti-climax.

Dilly, Dilly Come and be Killed.
A cold douche quenched any hopes that might be still, flicking in the breasts of the oft-deluded operatives in the form of a circular letter to the branches of the union. This letter ran as follows :
“I am directed by my Committee to ask your members to approve of the proposed alteration in the Eight Hours Bill.

We consider that the Bill stands an infinitely better chance of passing with the clause deleted and personally I believe that even if the Bill in its present form was to pass its second reading that particular clause would come out in committee. By deleting it we at once disarm three-fourths of the opposition to the measure which has hitherto been based largely upon the alleged impossibility (if the Bill were passed) of supplying the early morning roll and restaurant trade.

Factory bakery proprietors say, not without reason, that it would handicap them in competing with the small shops, and some of the larger shops object on the score of the very large amount of capital they would have to spend in building additional bake houses.

Some of the Liberal M.P.s whom we recently interviewed expressed the opinion that as a matter of policy there is no doubt that it would be far and away the best to make the issue a clear and straight one of Long Hours v. Short Hours, and not to give the employers the opportunity of going off on a side issue.

Of course, the districts which have day work would still be able to retain it by trade union action, and others might regain it by the same method.
Yours very truly,
Louis A. Hill,
29 May, 1908.”

Absurdity can go No Further.
Can anyone conceive of a document drafted with a more tender solicitude for the welfare of the enemy, the capitalist wolves? It abandons the main position under cover of presenting a straight issue. The one clause that did stand a dog’s chance of getting on to the statute book, and being enforced when there, was the night work clause, for the very cogent reason that an overwhelming case could be made out to prove that it is necessary in order to ensure that foodstuffs should be produced under wholesome conditions. Many bakers have collected ample materials to prove that bakeries, not only the catacomb bakeries, but some of the more modern factories, are centres for the propagation and dissemination of loathsome infections and contagious diseases, and that this state of affairs is the lowering of the vitality, and consequent disease among the operatives caused by night work and the long hours which are possible only under that system.

Let Criticism Begin At Home.
That, and the question of wholesome ingredients, must be dealt with from a Socialist workman’s point of view. When I have leisure, and as I am fast approaching the “scrapping age,” it shall be done. Once get the howling pack of Christian profit-hunters, who shriek anathemas at Leopold the Amorous from our garden city suburbs for the atrocities perpetrated in the collection of “red rubber” on the Congo, and who view with callous indifference the cruel slaughter of their compatriots in the production of white bread, to realise that this system re-acts against their material interests, the only chord to which they respond, that these flagrant outrages against the laws of Nature spell for them, too, impaired health, disease, and its consequent loss of treasure, and your precious reform is accomplished, nay, is forced on you, willy-nilly, and you would not be consulted on the matter.*

As regards the straight issue, Long v. Short Hours, the veriest political tyro knows the powerful interests which oppose the principle of limiting men’s labour by legal enactment, knows that the bell-wethers of the miners, those “gaseous vertibrates,” called labour leaders, cannot lead their followers to victory. Miners number many more thousands than bakers do tens, are splendidly organised from a trade union point of view, and have been “demanding” the eight hours’ day for twenty-five years, If the miners are in such a parlous state what chance do the poor bakers stand, except by frightening the capitalist parties through their stomachs ?

Twenty Four Hour Day Not Sufficient.
The peremptory stoppage of night work would automatically curtail the hours of labour, as is well known to the masters’ spokesmen. If a man started work at 6 a.m. and wrought till midnight he would only then have completed an eighteen hours’ day, whereas it is not uncommon for a baker to see the clock round twice at the week-end. Every baker knows that it breaks a master’s heart to see his men go home at ten o’clock in the morning, after having done twelve hours slogging. The day is at its busiest, and under a score of pretexts first one hour then another is added to the night’s work until one night is driven into the next, and the baker is robbed of all that makes life endurable. He comes out late in the day completely exhausted, his eyes are dazzled by the daylight; and if he takes one “half ale” he is fuddled, two and he is “blindo.” The nasty, drunken beast !

The last sentence in Mr. Hill’s letter is comic in view of the position of the cotton operatives, the awful plight of the railway men, and the utter rout of “the most powerful and the most perfect type of trade union in the world,” the engineers. The fact is the bakers can obtain nothing by trade union organisation, nor could they if 95 per cent. were organised. Their position has gradually become worse, their skill is fast becoming needless, they are being reduced to the status of the unskilled labourers, who can, and are, taking their places as machine tenders. They are a diminishing number, owing to the introduction of machinery doubling and redoubling the output per man in what is a limited trade, and while their nominal wages have risen slightly, their real wages have gone down considerably, for they have lost their allowance of bread and flour, sack money (which at one time amounted to several shillings weekly), yeast money, millers’ Xmas boxes, and other extras, and by mid-week many of them are “broke to the world,” as they phrase it—yet they never spend any money. Their jobs are more precarious, and they are “scrapped” at an earlier age as regular hands and become jobbers—especially now they are so inconsiderate as to lie down and die in the bake-house, or drop down in the street as they wend homeward.

No reform or series of reforms can touch that position. No trade union can act even as a brake to steady the downward rush. As the years roll by capital gets more aggressive, more relentless and its engines of death act with more deadly precision. The trade union is a spent force: capital can no longer be fought with the velvet glove. The only effective means is an economic revolution. The issue has too long been obscured by the thousands of tricky liars who prostitute their talents for grub. None have done it so effectively, or so cheaply to the capitalist, as those who have posed as labour leaders and dissipated the energies of the working class by focussing their attention on this or that trumpery reform that does not matter, while pumping an income from the stomachs of the starving women and children of the proletariat. Signs are manifold that their baneful influence is at last waning. We are now face to face with the fact that the class ownership of the means of producing and distributing wealth, in the final analysis, spells, not “race suicide,” but race murder. There is no other name for it. There is no social problem to the Socialist. He has the key to the situation. He alone recognises with joy that society is in the melting-pot of the Social Revolution, and that the issue will be—must be—Socialism or annihilation.
J. Smith.

* Since this was written Mr. Haldane has said (Ladybank, Sept 26) that the Government “had to deal with the prevention of diseases among the poor, in the interest not merely of the individual, but of the State.”

Why the Unemployed are Necessary under Capitalism. (1908)

From the December 1908 issue of the Socialist Standard

Beyond doubt the problem of unemployment is beginning to assume a new aspect. Hitherto a regrettable, but quite incidental, visitation of Providence, a working-class concern (as bad trade has been to do with the muster class), a temporary inconvenience, our rulers have said, not entirely beyond the ameliorative touch of Private Charity, the problem is now developing a new visage.

The Incubus of the Out-o’-Work.
There is an ugly gleam in its eye, an all-devouring menace in its bestial mouth. No longer can the capitalists pretend that Private Charity is able to deal with the situation—it has been like a bee lending its honey sac to the support of a hungry elephant. It is so short a while since the dread shape was rampant over the land, and now it rises again, with added stature, with renewed rage and redoubled vigour. But the disquieting thing is that during the interim the shape has never for a moment been banished. Our lords and gentlemen and honorable boards, our masters and pastors and those set in authority over us, our organisers of production and captains of industry, all took it for a ghost, and tried to “lay” the ghost each in his own way. And alike for those who took it to the Lord in prayer, and those who passed measures in the legislature, and those who offered propitiation out of the lean purse of Private Charity, and those who accepted the Miltonian dictum that “they also serve who only stand and wait,” the shape unobligingly refused to be “laid.” The thing has not righted itself, even temporarily.

A strengthening suspicion is spreading over the minds of the master class that when the thing does right itself, it will do so in a way distinctly unpleasant to them. It dawns upon them that this thing which, they with complaisance regarded as a cross the workers had to bear, threatens more and worse against the rulers than the ruled. The idea takes shape that this nightmare is the product of their own operations, the inevitable and ominous companion of capitalist production, and they go in mortal fear that, sooner or later, it must overwhelm them.

The Policy of Sop Throwing.
Hence there are signs that every cheap expedient is to be used in the endeavour to stave off the flood of destruction which threatens to burst from this heaped up and increasing mass of humanity so completely cut off from the means of life. And are these efforts to succeed ? Let us enquire into the nature of the problem.

It is not the mere fact that so many men are idle that constitutes the serious feature of the problem. It may be no unmixed blessing to have this army of workless workers kicking their heels together, especially when the devil begins to apply his solution by finding work for their idle hands to do, but it is nowhere suggested that any other consideration can compare with the fact that the unemployed lack the necessaries of life—they starve in their great numbers, and those greater numbers dependent upon them starve in company. The real problem is, therefore, not to provide work for the unemployed, but to furnish them with the means of subsistence. It is a misnomer to call it an unemployed problem it is a starvation problem.

The solution of the starvation problem has been left to Private Charity: she has failed. They say the goddess has a slender purse, and we know that is true. Let us then suppose Private Charity’s purse as broad and deep and illimitable as her heart is said to be, that out of her bottomless resources and melting pity she could and did give to repletion to all directly or indirectly suffering from the effects of unemployment, what then would happen ?

The Awful Indolence of Man.
Alas for her peace of mind, our masters never tire of telling us what would happen. “Human nature,” they say, “would assert itself. It is not human nature to engage in uncongenial toil save under pressure. Remove the pressure of want from the unemployed and at once you have an army of ‘won’t works.'” Private Charity consents to the judgment, as must you and I.

There is no doubt about it, man does not sell his labour-power, and with it necessarily his liberty, for fun. To be unemployed is no terrible hardship in the absence of the poverty which accompanies working-class unemployment. Relieve us of the coercive force of the empty stomach, the shameless importunity of the landlord, and so on, and, frankly, we would not worry about work—our human nature is not so different from that of our betters that we need blush to confess that. And then what would happen ?

What would happen, my friends, in this impossible case, is just this. Those in employment,, finding themselves relieved of the competition of the workless (we will leave out of consideration the fact that their “human nature” would impel them to become workless, too, upon such terms), would begin to cast about them for some means of improving their condition. As it is true, as our masters tell us, that the workers would not sell themselves to toil unless they were forced to, it follows that they would oppose a more effective resistance to the weakened coercion. They would demand a higher price for their labour-power, either through increased wages or a shorter working day, or both.

Nothing Left for the Boss – What O !
We are taking here the extreme case, in which the labour market is entirely and effectually relieved of the pressure of the unemployed—whether by provision of work or of direct sustenance does not matter one iota. Theoretically, the worker, being without a competitor, would have things all his own way. Wages, being a price, must rise by leaps and bounds, as all prices do in the absence of competitors. And as, mind you, wages are that portion of the total value created which is enjoyed by those who create it, it follows that a rise in wages results (other things remaining constant) in a decrease of the portion of value left to those who do not create it.

Now mark the effect. Capitalist demand for labour-power is excited only by the desire for that portion of the value created which remains after that labour-power is paid for, and will therefore be in proportion to the relative amount of that surplus-value. Just as the removal of the unemployed from the labour market has torn from the employing class the power of resisting the demands of the working class, so now the diminished profits react against the worker by lessening the demand for labour-power which the desire for profit alone creates. Those concerns which have been run at the lowest profit, immediately cease to show any at all, and are shut down, and Private Charity has other hordes to comfort at her eleemosynary bosom. Solomon gurgled of “breasts like towers,” but she needs breasts like oceans for the job she has taken on, must wear thin and thinner with the calls upon her system, and after all her sacrifice will prove unavailing, for wages, rising to the point of extinguishing all profit, has extinguished with it the capitalists’ desire to engage their factories
and machinery in the process of wealth production.

No Profit, No Production.
Here is a deadlock. The solution of the unemployed problem by sustaining the workless has resulted in the raising of wages, the absorption of profit, and, as a necessary corollary, the cessation of production. From which it appears that idleness has its dignity, no less than labour, since the unemployed are necessary to capitalist production, and that it is true indeed that “they also serve who only stand and wait.”

But capitalist sophism tells us that other things do not remain constant—which, of course, is true enough. We are told that a rise in wages is followed by a rise in prices, but this is presuming too much upon our ignorance. The workers create all value, whether it take the shape of golden sovereigns, loaves of bread, stained glass angels, or what not. If then the price of loaves went up alone the sovereign would buy fewer than before; but if the price of gold rose proportionately, the relative positions of the two remain the same. Just all prices are to go up, since all commodities are the result of wage labour and all wages are to rise. The result is that none of their relative positions have changed. The sovereign still buys as many loaves before, as many Manifestoes or SOCIALIST STANDARDS. There has then been no rise in prices, though, since our ingenuous masters always except one commodity (labour-power) from the added price-stature, they manage to indicate a fall in wages—which is all they want to do. But, with no unemployed “standing and waiting,” the working class would hold the whip hand. And all this is apart from the fact that prices of commodities do not bear relation to the cost of the labour-power consumed in their production, but to the amount of necessary labour embodied in them.

Machinery creates its own Unemployed.
Again other things do not remain constant. We have been considering an extreme case, where production has ceased because profit has ceased, and all because there were no unemployed to keep down wages. It is clear then, that if production is to continue, is must either do so under conditions in which its operation is not dependent upon profits, or the unemployed must be again brought into being to force down wages and allow profit to reappear.

The system makes beautiful provision for this by the law of the development of machinery. In practically every trade there exists machinery and methods in partial use far in advance of that generally employed—indeed, all through the industrial world there are degrees of perfection or imperfection in the means of production, tailing away into antiquity so distant as can just be run at sufficient profit to save them from extinction. In each degree of development there is a fringe where it is a question if better machinery could not be more profitably adopted. Any raising of wages at once decides the question. At all times machinery is the competitor of labour-power. To increase the price of the latter is merely to hasten its displacement by the former. In the printing world the Linotype composing machine is an accomplished fact. It is not that the machine would have to be invented—it is there, doing the work of several men under the hands of one. The only question is the diameter of the circle of its profitable application, and this, of course, is a matter of competition with the hand compositor.

An Automatic Adjustment (not patented).
If the wages of the latter go up, there is a corresponding advantage on the side of the machine, an enlargement in the circle of its employment, and an addition to the unemployed army to beat down wages again. It may be said that the machine operator’s wages rise also, but that is only one man’s wages against several displaced by the machine. It may also be objected that the cost of the machine is raised since higher wages must be paid for its construction, but that lands us again in the impossible position of witnessing an all-round rise in prices, and runs counter to the economic verity that prices (averaged by rises and falls cancelling one another) express, not the amount of wages consumed in producing the commodities, but the necessary labour embodied in them.

The fact is that every advance in wages reacts upon machinery and methods, pronouncing the doom of those requiring most labour-power to operate them, throwing men out of work, and so creating that army of unemployed which is necessary to the continuance of production so long as production is carried on for profit.

The position may be summed up as follows. As under present conditions all commodities are produced for profit, production must cease with the cessation of profit. As profit and wages between them constitute, and have their only source in, the value created by the worker, profit can only appear while wages are prevented from consuming the whole product of labour. As wages, the price of labour-power, are regulated by the relation of supply and demand, a surplus of labour-power (the unemployed) is necessary to prevent wages swallowing up all profit.

The Logic of the Revolutionary Proposal.
Therefore the unemployed army is a vital necessity to capitalist production, and there can be no solution under capitalism.

As wages are regulated by the relation of supply to demand of that labour-power which it is the price of, any diminution of the surplus (unemployed) labour-power is attended by a rise in wages. As machinery is the competitor of labour-power, any rise in the price of labour-power induces its displacement by machinery, which thus creates in perpetuity the out-of-work army. Therefore there can be no partial solution to the unemployed problem under capitalism.

As profit is the only incentive to capitalist production, and an unemployed army is an inevitable necessity to the production of profit, it is clear that the solution of the unemployed problem must be sought in a new productive objective—production must be independent of profit.

As the consumer demands the production of commodities because they are use-values, and demands them as long as they have use-value, it is clear that utility would be a more constant incentive to produce than profit, since things have always utility while people need them, and it is just when people need them most, because they are starving, but have no money to pay for them because they are unemployed, that there is no profit in their production.

As production for profit implies the power to wrest from the workers part of their product by keeping some of them (the unemployed) from production, it presupposes also private ownership by the few of the machinery of production.

And as production for use means production while any one has need, it implies free access to the means of production—in other words, common ownership of the means and instruments for producing and distributing wealth, by and in the interest of the whole community.

The establishment of this changed property condition is the revolutionary proposition, the object of all Socialists. It is revolutionary because it changes the whole structure of society from top to bottom. In particular it abolishes the unemployed by giving free access to the means of production.

Socialism is the only cure for unemployment, therefore study Socialism.
A. E. Jacomb

Dynamite. (1908)

From the December 1908 issue of the Socialist Standard

WAS GOING TO SMASH SOCIALISM

At a sitting, before Mr. Registrar Brougham, for the public examination of E. W. Mockler, of Hungerford Road, Holloway, works manager, it appeared that he had interested himself in politics, and that about June, 1907, he became treasurer of the Constitutional Speakers’ League, which was to send vans round the country and supply speakers at meetings to be held on the subject of tariff reform. In respect of that league the debtor stated that he had personally incurred sundry liabilities, and he estimated that, including money advanced to the chairman (about £300 now appearing as a bad debt) and other expenses, he had lost about £750 in connection therewith. The horses and vans were eventually seized and sold for the payment of keep and storage. To his losses and liabilities on behalf of the league the debtor attributed his failure,—”Morning Advertiser,” 7.11.08.
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LETTING THE CAT OUT

Sir,—I beg to assure you that there is nothing of revolt against the Government in my letter stating I would not again contest Walworth. I wish to give the Prime Minister, Mr. Burns, and Mr. Haldane every support. What I do revolt against is any pandering to Socialism by less experienced and less wise Ministers, and entirely because their doing so helps reaction and blocks the way of the urgent reforms to which I am pledged. REFORM AND SOCIALISM ARE LIKE WATER AND FIRE—MUTUALLY DESTRUCTIVE.
I am, Sir, your obedient servant,
House of Commons, Oct. 26.
—” Standard.”

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HOW ABOUT YOUR CHILDREN?

When you go back to the early years of the nineteenth century, and read the accounts of children’s sufferings due to the cruelty of slave-drivers, your hearts are apt to cry out in anguish. Just think of today. Think of today in these great United States, children five and six years old, working from six in the morning until six in the evening, and at the hardest and most trying kind of labour. These children are being ruined by thousands by the manufacturers. It is killing the whole white race of the South.

It may be surprising, but it is the absolute truth, that things just as bad are going on right here in New York City. Child slavery thrives here in greater proportion than in the South.

There are parts of this city where little children are driven to work early in the morning for two hours and then sent to our American schools, and after school are forced into sweatshops, where they are obliged to work from three in the afternoon until eleven o’clock at night.—William H. Maxwell, Superintendent of Schools of New York City.
—”St. Louis Labour,” Oct. 17, 1908.

Who said ” Tariff Reform” ?

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CANDOR

Asked at a mass meeting last January, “What do you advise a conscientious working man to do who is out of a job and whose family is starving because he can’t get work ?” Mr. Taft, who weighs over twenty stone, flung his hands above his head in a gesture of despair as he answered, “God knows, I don’t.”

That pregnant ejaculation has travelled from New York to San Francisco and its echo has been heard from New Orleans to Minnesota. It is characteristic of its author—as honest an American as the United States ever produced.
Star,” 8.11.08.

For the first time a mountain in travail has brought forth something that may pass for the truth. Taft may know God knows what a starving man should do, but certainly Taft, the capitalist doesn’t.

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WHAT DO THEY KNOW?

Much amusement was caused in the Lobby of the House of Commons last night by the circulation of a portrait in a New York newspaper. The words underneath were “England’s Bulwark Against Socialism—Mr. John Burns,” but the portrait, by some mischance, was that of Mr. Keir Hardie.
—” Daily Mail,” Guy Fawkes Day.

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No one, surely, can be so unkind to John Burns as his friends.
“Mr. Burns has seen one relevant fact of great importance. He has realised that if municipalities distribute their work with more regularity over the year and give out as much of it as possible during the winter months a good deal of unemployment can be prevented, and for some of it a resource will always be available.” “Daily News,” 26.10.08.
How can unemployment be affected by starving men in summer to feed them in winter ?

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We do get the truth, sometimes.
“The pretence that the existing distress is merely a transient phase due to financial disturbance in the United States and so forth is absurd.”—”Standard,” 26.10.08.

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This is interesting.
“One remedy for unemployment would be to double the wages of every working man. If that could be done to-morrow the spending power of the people would be doubled, and work would be provided, for every man and woman in Great Britain in providing for their needs.”-(Keir Hardie at Merthyr, 24,10.08.)
It is as difficult to mitigate unemployment by doubling wages as it would be to remove unemployment by abolishing wages.

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What d’ye say, Henderson ? What’s the good of it if it don’t find work for every child as well ?
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Oh ! these “Socialists.” Here is another specimen. Author, Philip Snowden.
“He wanted to assure all temperance workers of his sympathy and of the sympathy of his colleagues, who were working in other fields of reform—reforms which were no less temperance reforms … As one who deeply appreciates the very great injury and the very great obstacle which the drinking habits of the people present to the progress of every movement of a social reform character, I want to assure you that we are heart and soul with you, and we wish you God-speed. … In connection with the Trade Unions Congress there was always held a temperance fellowship meeting. Mr. Steadman, M.P., the secretary, had told him that he could remember the time when a temperance resolution was struck out of the agenda on the ground that temperance had nothing to do with labour. 
“There was at the present moment another question besides that of temperance touching the hearts of the people—the wide-spread suffering and privation from want of employment.”—(“Manchester Guardian,” 10.10.08.)
The quotations are quite in their proper order. Observe the great question of “temperance reform” comes first, then the secondary matter of “unemployment,” while as for Socialism, that seems to have been “struck out of the agenda on the ground that it has nothing to do with labour.”