Monday, March 30, 2026

Mr. Dooley on Strikes. (1911)

 From the March 1911 issue of the Socialist Standard

“I see the sthrike has been called off,” said Mr. Hennessy. “Which wan?” asked Mr. Dooley. “I can’t keep track iv thim. Somebody is sthrikin’ all th’ time. Th’ Brotherhood iv Molasses Candy Pullers sthrikes, an’ th’ Amalgamated Union iv Pickle Sorters quits in sympathy. Th’ carpinter that has bin puttin’ up a chicken coop f’r Hogan knocked off wurruk whin he found Hogan was shaviti’ himself without a card fr’m the Barbers’ Union. Hogan fixed it with th’ walkin’ dillygate iv th’ barbers, an’ the carpinter quit wurruk because he found Hogan was wearin’ a pair iv nonunion pants. Hogan wint down town an’ had his pants unionised an’ come home to find th’ carpinter had sthruck because Hogan’s hens were layin’ eggs without th’ union label. Hogan injooced th’ hens to jine th’ union. But wan iv thim laid an egg two days in succission, an’ th’ others sthruck.”


Blogger's Note:
"Mr. Dooley (or Martin J. Dooley) is a fictional Irish immigrant bartender created by American journalist and humorist Finley Peter Dunne . . . " For more information, keep reading . . . 

Answers to Correspondents. (1911)

Letters to the Editors from the March 1911 issue of the Socialist Standard

P. Wright.—You are to be congratulated upon the alacrity with which you drop the religious issue. The point you try to uphold, however, is not a whit more defensible. It is not because production is carried on by a class that it is held to be social. Your “syllogism” is therefore beside the point.

“In dealing with production the word ‘social’ does not ’embrace every unit capable of taking part in that production.” You are evidently entangled in the coils of the absolute. All things are relative. The means of production in the middle ages were petty, individual, and practically self-sufficing. Today they are none of these things. Contrasted with the primitive tool the modern machine is a social instrument. The producer with his household is no longer self-sufficing. He depends on the simultaneous activity of millions. Even apart from the modern and essentially social factor of specialisation and the division of labour, the unit of production is now entirely dependent on the existence of huge and complex social organisations and forces, for production, regulation, communication, transport, and exchange. Both historically and economically considered, modern production has an obviously social character ; so much so that it cries aloud for social ownership, and the assertion that it has not this nature to-day is as little worth serious attention as is the statement that the earth is flat.

S. Hadden.—The term “general” means all industries, and contraction can take place, for instance, by a larger amount of profit being converted into revenue.

Acknowledgments. (1911)

From the March 1911 issue of the Socialist Standard

RECEIVED —
“Western Clarion” (Vancouver, B.C.).
"New York Call" (New York).
“Western Wage-Earner" (Vancouver, B.C.).
“Civil Service Socialist” (London).
"The New World" (West Ham).
“Freedom” (London).

Books Received. (1911)

From the March 1911 issue of the Socialist Standard

"The Christ Myth," by Arthur Drews, Ph.D. T. Fisher Unwin 7s. 6d. (Will be reviewed next month.)

"The Concentration of Capital: a Marxian Fallacy," by W. Tcherkoff. Freedom Press, 127 Ossulton-st. N.W.

Suppression ! (1911)

Party News from the March 1911 issue of the Socialist Standard

News comes to hand as we go to Press that the Islington Borough Council have declared their sympathy with and fellow-feeling for, the bourgeois murderers of thirty thousand Parisian working-men, -women, and -children. They have suppressed the Commune Celebration Meeting which our Islington Branch were arranging for the 20th March, at the Caledonian Road Baths.

The Commemoration Meeting will he held on March 20th at 8 p.m. (doors open at 7.30) at the Myddleton Hall, Almedia Street, Upper Islington.

All Workers should come and listen to what your masters say you shall not hear. Nothing to pay.


Islington branch. (1911)

Party News from the March 1911 issue of the Socialist Standard



ISLINGTON BRANCH

Are holding the following lectures on Thurs. evenings at 8.15, at Co-operative Hall, 144, Seven Sisters Road (entrance in Thane Villas).
Feb. 2nd—”Socialism versus State and Militarism” …… T. W. Allen
„ 9th—”Society and the Genius”…… A. Reginald
„ 16th—”The Economic Position of the Workers” … J. Fitzgerald
„ 23rd—”The Futility of the Reform Movement” … H. J. Newman
„ 30th—”Socialism and the Religious Question” ……
Have you read Socialism and Religion,” the latest S.P.G.B. pamphlet? It will interest and enlighten you, whatever may be your outlook on the religious question. It is an important addition to working-class literature.

Sunday, March 29, 2026

S.P.G.B. Lecture List For March. (1911)

Party News from the March 1911 issue of the Socialist Standard





So They Say: Labour's guidelines for Capitalism (1975)

The So They Say Column from the March 1975 issue of the Socialist Standard

Labour's guidelines for Capitalism

Following his meeting with the Chairman of the Confederation of British Industry in January, the well- known non-Socialist, Mr. Denis Healey, has been increasingly forcing some of the facts about capitalism and how the Labour Party proposes to run it down the throats of the working class. Speaking at the Electrical Contractors’ Association in London on 11th February, he said:
If we price ourselves out of jobs by excessive wage increases, there will also be even greater cut-backs in new plant and machinery. That too means more men and women out of work, both now and in the future. None of this need happen. It will not happen if workers, not just in the union headquarters but on the shop floor too, stick strictly to the guidelines for wage negotiation laid down by their own leaders in the TUC last year.
We recall the uproar in the House of Commons not long ago when Labour MPs were clamouring for remedial action to be taken after British companies were found to be paying black South African workers below “officially recognized” levels. The Labour Party has consistently subscribed to the utopian view that wages can be fixed at some “fair” level which will be mutually beneficial to both capitalist and worker. Such a view has nothing to do with Socialism and we advise members of the working class to examine and reject the concept that a system of exploitation can be run “fairly.”


Closing his eyes and opening his mouth

Before Mr. Heath reluctantly vacated his position as leader of the Conservative Party in February, he put forward as neat a piece of mumbo-jumbo as one might expect. In a desperate attempt to appeal to all men everywhere, he undertook a dazzling rebuttal of the view that capitalist society is divided into two classes. Speaking on his ability to lead the Conservative Party he said:
It is not just a question of looking after the middle class, which of course has very great problems particularly under this Government, and we should do our utmost to help it. But it is not just a question of class at all. I loathe the word class. I do not believe in class. It is a question of ensuring the prosperity of the nation in which everyone can share.
(Financial Times, 31st Jan. 75)
Well, Mr. Heath may not believe in it, although after almost ten years as leader of the Conservative Party he has had as good an opportunity as most to realize that the interests of the workers and capitalists are opposed, but his beliefs are neither here nor there. The class position of the individual is not determined by the beliefs of anyone, but by the relationship between that individual and the means of production. Whatever aspirations some individuals may hold to the contrary, those members of society who do not own any of the means of production or distribution form the working class. This is the vast majority of the population and it is through their efforts alone that the “prosperity” Mr. Heath refers to is created, not for the benefit of “everyone” as he would have it, but for the benefit of those individuals who do own the means of production and distribution, the capitalist class.


A Goodly Wizard

One of the inevitable reactions to the continuing barrage of propaganda from the capitalists that Britain is going bankrupt, that this crisis must be surmounted, that we must all make sacrifices — ad nauseam, is that the heavenly thoughts of the Christian sorcerers get another outing. They are always at hand to tell us that “God moves in mysterious ways”, but the reality is that whichever way he moves, it always seems to serve the need of the capitalist class. This is no accident, there being a clear link between the scriptural injunction “Servants obey your masters” and its application to the working class.

The Very Rev. Horace Dammers, the Dean of Bristol, has recently launched a movement entitled “Life Style” which apparently already has several hundred members. The Dean underlined the Christian ethic of frugality (for the workers) so much beloved by the ruling class through the ages:
I think we have found a realistic way for ordinary people to make a positive contribution to the good of mankind.
Apart from monthly meetings where the members get together in order to “analyze each other’s incomes” or discuss ways of “using their money in ways which they consider to be less socially harmful”, some members are
planning to share cars and lawnmowers, and to cut down on food and insurance, and are thinking twice before buying new clothes, and even pets.
(Sunday Telegraph, 2nd Feb. 75)
If the Dean genuinely wishes to make a “positive contribution to the good of mankind” he should exorcise this bogus brotherhood, and start to study Socialism.


Honest Profit

It is usually advantageous for capitalists and the politicians representing their interests to refer as little as possible (in public) to the mainspring of capitalist production — Profit. Some appear to view its mention with a hurt concern, preferring to talk about the “creation of prosperity,” or “economic growth.” Others are more brazen:
No-one now believes that profit is a dirty word, if profit is honestly earned and put to proper use.
(Mr. Denis Healey speaking at the CBI’s annual dinner at the Hilton Hotel on 14th May 74.)
However, according to a report in the Financial Times on 11th February, ICI is one company which is afflicted with a certain "self-consciousness” in this regard. The fact that the company had produced a profit of £375m. over nine months caused the Public Relations Dept, of ICI to commission a survey from Documentary Research of Bristol, in order to gauge possible public hostility toward profit announcements. The survey team interviewed 1437 people and one of its findings was:
There appeared to be no understanding of the fact that a very high percentage of profit was paid out by companies in tax; only 6 per cent acknowledged that tax was paid at all.

As a result of these findings ICI laid new emphasis on tax in its financial advertising both internally in the company newspapers, and in the National Press.
All good stuff for the Public Relations men to play up at every opportunity. We can imagine the copy now — "Yes the profits may look big, but you want to see the size of our tax demand.” Nevertheless we place no importance on the amount of tax a company pays. The report went on to say:
There is no great antipathy towards profits. ‘We might not have put profits at the top of our advertisements before,’ said ICI. But the survey has shown up some other areas of misunderstanding and mistrust which will take more than simplified advertising campaigns to overcome. There are strong suspicions that results are not presented honestly.
The newspaper report concludes:
One wonders, would the results (of the survey) have been different if the respondents had been less ill- informed about the ultimate destination of profits?
Its ultimate destination is irrelevant to the working class who have created this surplus-value. By the time Profit is counted, the worker has been paid. What workers should usually do is not concern themselves where Profit goes, but to examine where it originated.


Specialist Purposes

An explanatory note on the Times report of 6th February regarding the Ingram 9mm. sub-machine guns recently purchased from the USA by the Ministry of Defence is required:
The Ingram is said to be well suited to undercover operations. But the ministry is emphatic that the guns, bought for “specialist purposes” have not been used in Northern Ireland. The silencer differs from the conventional kind. Instead of slowing the bullet as it leaves the muzzle it allows it to reach full supersonic speed. The enemy would hear a crack as the bullet passed him, but it would be impossible to tell where it came from.
We can reveal that the “specialist purposes” to which the Ministry vaguely refers are that the guns will be issued to those members of the working class within the British armed forces so that they may fire them at other members of the international working class when the interests of two groups of capitalists collide. The report is misleading in suggesting that “the enemy would hear a crack as the bullet passed him”. This defeats the purpose of the bullet — the truth is that the “enemy” would hear nothing as the bullet passed through him.
Alan D'Arcy

Politics: Rates, Taxes & the Working Class (1975)

From the March 1975 issue of the Socialist Standard

The swindler Horatio Bottomley, when he was a Liberal MP in 1907, proposed in Parliament measures to finance Old Age Pensions for all people over sixty-five. The chief proposals were an Employer’s Tax of a penny in the pound on all wages; super-tax on investments; Stamp Duty on share certificates; a tax on racing and betting stakes; and State appropriation of all dormant bank balances and securities.

His biographer Alan Hayman says: “It is a tribute to the acumen of Horatio Bottomley that nearly every one of his suggestions has subsequently passed on to the statute book in some form or another.” The acumen obviously came from the frauds Bottomley had already been involved in: having done down a number of wealthy individuals, he knew that if revenue on a big scale was wanted it could only be had from the capitalist class on the assumption that it was in their ultimate interests to pay.

It is a pity that more people have not understood the position so realistically. The idea that taxes are paid by the working class to upkeep institutions which belong to them is one of the myths by which the majority are misdirected towards non-issues. Of course phraseology plays a major part; the revenue from rates and taxes is always described as “public money” and “the taxpayers’ money”. As with terms like “the nation” and “the British people”, it is necessary to ask what is meant by “public” and who are the taxpayers. The case which the Socialist Party of Great Britain has put forward consistently since 1904 is that rates and taxes are a burden not on the working class but on the capitalist class; and this remains just as true in 1975.

Working Out Wages
Many workers would at first glance treat this as preposterous. They are possibly “having to pay” several pounds a week in income-tax deducted from their wages; the prices of petrol and cigarettes are high, and other prices are pushed up, by tax additions. At the present time local rates are expected to go up by fifty per cent. or even more. These are seen as inroads on the money people have to live on, and there has been talk of organized refusal to pay rates if the increases are as great as expected.

The first and most important question is: what are wages? The capitalist system is based on the ownership of the means of production and distribution by a minority, who therefore live by owning. The great majority, having no such resource, have to live by selling their labour-power — that is, working for wages. Thus, labour-power is a commodity like anything else, and its price like all prices is the expression in money of its value — what went into producing it and is needed for reproducing it. At the lowest level that can mean enough money for the food and the rent, but in practice it means meeting many requirements. If the unskilled worker’s labour-power is a cheap product sold at a low price, the professional worker’s salary (equals wage) takes account of his training and the components of his “standard of living”.

But whatever their amount, wages are obviously what is received: the actual payment, not a hypothetical one. Workers cannot help but be aware of this. No-one will be persuaded that £30 is £40 and that the latter figure is a “true” wage; the opposite is the case. The illusion created over “tax deductions” is that if only they could be evaded or reduced in some way, the worker would be so much better off. The single man with a big gap between gross and net pay sees that his colleague with a family has a smaller gap, i.e. takes home more wages, though he probably has less to spend in the end. If only some benevolent tax legislation would provide the best of both worlds!

Paring and Portions
It should be recalled that large numbers of workers were not involved with income-tax at all before the last war; like keeping a bank account, it was regarded as a sign of being well-off. In Studies in an Inflationary Economy (1966) F. W. Paish gives tables showing the percentages of total earned-income tax drawn from different income groups before and after the war. In 1938, 87 per cent. came from the first (the highest) 500,000, and all the tax was attributed to the first 5 millions or less than half of all employed persons. By 1959 the first 500,000 were responsible for only 42.3 per cent. The first 5 millions provided 72.3 per cent., and the range covered the first twenty millions.

This is part of an argument by Paish that there had been a marked equalization of incomes. In fact, the changes in the figures for earned incomes at the top and tax drawn from them reflect changes in the taxation system more than anything else. But, if one granted that the working class as a whole had become concerned in direct taxation since 1938, these figures show what a small concern it is. In 1938 more than half of earned incomes paid no tax; in 1959, with the number of employed persons doubled, roughly three- quarters paid only just over one-quarter of the tax.

What tax deductions achieve is an apportionment of income among the working class. Their introduction early in the war (linked with the post-war credits scheme, a fraud which Bottomley would have envied) had the object, besides raising money, of restricting consumption: they were reductions in wages. The workers most hit by them were, of course, the unmarried ones whose spending money was cut. This remains the case, and it means that the discontent of married workers with homes and families, which is the main strength of wage demands, is checked to some extent.

Incidentally, a report in The Observer of 16th February bears out that tax deductions are cuts in wages. Wedgwood Benn, the Secretary of State for Industry, addressed a Labour meeting at Hillingdon:
Although ostensibly attacking the Tories, Mr. Benn was evidently warning the Chancellor [Denis Healey] that he would not accept any brake on consumption. He denounced as a ‘pre-war remedy’ the idea of a wage cut.

Under Mr. Healey’s plans for bringing down inflation, the level of take-home pay after tax would have to rise less fast than prices.
Paying for What ?
Realistically, therefore, income-tax as far as the working class is concerned is a more sophisticated version of Bottomley’s proposed Employer’s Tax on wages. Not much thought is needed to see that it is paid by employers in any case. It is applied to individual wage-packets to effect varying payments according to status — single, married with no children, married with several to support, etc. — from a notional common wage. (We are not here considering national insurance contributions, which generally are returned to the workers as benefits.)

One argument is that workers do pay taxes but receive benefits in return; thus, that food and housing subsidies and public services are, as it were, purchases on an equalled-out, socially “just” basis. Certainly it is true that subsidies and services are provided by the Government out of taxation, but the beneficiaries over the costs are the capitalist class. Subsidies are an important means of keeping down the cost of living, and but for them the wages bill would be much higher.

Moreover, they are a means again of apportioning. Those chiefly affected by them are workers with families. Why should capitalists have to pay workers ail round to meet a cost, when those to whom it applies can be selected ? This is the purpose of housing subsidies, rent rebates, family allowance and so on, as well as subsidies on food.

What should always be borne in mind, nevertheless, is that the main burden of taxation is for government expenditure on the civil service, armaments, law enforcement and the rest of the general maintenance of capitalism. This is what the capitalist class must support. That is not to say they pay tax willingly. On the contrary, they try continually to have the costs of government reduced — usually by one section seeking to have part of the burden transferred to another section. The differences between the main political parties are largely differences over taxation and expenditure: hew the money shall be collected and how it shall be spent.

Taxes and Prices
Where indirect taxation is concerned, here again it is commonly assumed that the taxes on commodities are an extra charge to the purchaser. In fact price increases caused by taxes are no different from increases due to other factors. Although the introduction of Value Added Tax in Britain has made the prices of many commodities rise (though some have fallen, or risen less than they would otherwise have done), few people would think of it as a reason for continuing inflation; and even fewer would think of taxation as a reason for the difference in prices between 1914 or 1939 and now.

Government policy over indirect taxation in the past has always been to seek industries where monopoly or near-monopoly conditions ruled, demand for the products was fairly inelastic, and high profits being steadily made; and then to “cream off” some of the profit. It is by no means true that the tax must be passed on as an addition to retail prices. In Benham’s Economics (1967) F. W. Paish says:
In practice, however, a monopolist seldom charges a price high enough to maximize his profits . . . The normal response of producers is to “pass on” the tax to consumers by adding it to their selling price. They may discover after a time that their sales fall off so much that their best course is to reduce their prices somewhat, but to begin with they are likely to add on the full amount of the tax.
The position may appear slightly different with VAT, since the tax takes the form of a straight percentage addition to the retail price. The increasing practice is for prices to be stated “including VAT” instead of naming a separate price to which tax is added. In other words, the producer or seller still seeks the best price he can get, taking the tax he must pay into consideration: prices are prices, just as wages are wages.

The Rates Bill
To workers who are householders, it seems undeniable that rates are an increasingly heavy burden on them. Since there are misunderstandings over what rates are for, it may be worth explaining that they pay the running costs only of local government administration and services: staff salaries, welfare services, the maintenance of schools, roads, sewers, etc. The maintenance of Council housing is normally a separate fund which must be supported from the housing income.

Capital expenditure — the building of houses, flats and schools, the provision of roads and sewers etc. — does not come from rates. The large sums required for these are borrowed by local authorities, if and when the projects are approved by the government department involved. Local government is the branches of central government; its work implements the policies of the central government, by whom its expenditure is controlled.

Rates are a charge on property, and before rent restriction (starting in 1914) diminished private landlords the rates were paid by them from rent revenues. Since that time, house rents have divided into “inclusive” and “exclusive” of rates; in the latter case the tenant pays the rent to the landlord and the rates to the local authority. It is a matter of landlords’ book-keeping — most local authorities still offer a 10 per cent,.reduction for rates paid en bloc, but not many landlords think it worth while. The effect has been to create the impression that it is the tenant who is the ratepayer; whereas he does not own the house, and is only paying in two parts what he would have paid in total.

The position has been further complicated by the growth of owner-occupation, to the point where alternatives to the rating system are now being urgently considered. The most popular suggestion, though made vaguely, is a “local income tax”. Insofar as a great many workers have thought (encouraged by deceitful political catchphrases like “a property-owning democracy”) that acquiring their own house was a step upward, it is a tragedy that they acquire only crippling mortgage repayments and are caught in a system of charges intended for bigger fish altogether. When an alternative system is produced, it will show where the burden of supporting government correctly lies.

Socialism, not Reform
One of the hopes of working people when they vote is for reductions in rates and taxes. They hope for "tax concessions”, i.e. that their take-home pay will be increased by the deductions being lightened; and for changes in the situation over rates so that they have to pay out less. Their belief is that these changes would make them substantially better off.

A simple answer is to look at times, not so many years ago, when few workers were conscious of income-tax problems or received rate demands and prices were lower. Were they better off ? Alternatively one may ask if, supposing it were possible for a government to make tax and rate alterations which favoured the working class, the employers would readily accept the consequent jump in wages ? Hardly. Any fall in the cost of living has always been followed by the forcing down of wages, as happened in the early nineteen-twenties. The general lowering of wages was, in a short time, practically equivalent to that of the cost of living. Farm workers’ wages, which were 46s. a week in 1920, were 29s. by 1924 and remained at that level up to 1939.

Reformers exist by persuading workers that adjustments and reallocations within capitalism can change their situation. Before the war Dean Inge wrote in the Evening Standard: “Popular education is taking the bread out of our mouths.” He was voicing the belief of workers who considered themselves “middle-class” that they were being ruined by taxation; the same section of the working class now complains of being ruined by the rates instead.

The level of taxes makes no difference to the continual struggle to keep abreast of the cost of living, as the history of legislation in our lifetime shows. It is an error to think that rates, taxes and prices are an issue for the working class; the only issue is Socialism.
Robert Barltrop

Letter: Three questions (1975)

Letter to the Editors from the March 1975 issue of the Socialist Standard

Three questions

Since the late ’forties when I listened to Socialist policy and principles at Lincoln’s Inn Fields or at Hyde Park Corner, I have considered the propositions of the SPGB. I find myself in agreement with the political theory you set forth, but there are three points which I have never been able to resolve.

The hypothetical situation of a Socialist party coming in as an administration in any country in which you have a connection would mean that it would, as a Socialist entity, probably find itself alone in a capitalist world. Would not the maxim of Lenin that “socialism is impossible to sustain in one country alone” apply? (I agree that Lenin’s conception of Socialism was erroneous but the doctrine would, I think, just as truly apply to any of your sister parties.)

As I understand the Socialist position there would be no police or law-enforcement body in a Socialist society. It is agreed that most crime stems from existence in a capitalist society, but I cannot think that all crime would disappear under Socialism. Rape, for example, would probably exist in any society. How does one deal with violent anti-social acts which, so far as one can tell, are not the product of capitalism?

I cannot accept that Socialism and religion are incompatible. True, the way in which the capitalist establishment uses religion for its own ends obscures the issue and prolongs the coming of Socialism, but it seems to me that contemplation of the possibility or otherwise of a life after death is purely a matter for the individual, and to insist that one’s opinions in this matter should be declared before being considered as a member of the SPGB appears high-handed if not dictatorial. After all, if one were regularly to consult a psychiatrist (for which, for many people, religion is a substitute), would this too preclude membership?
E. Morley 
London S.E.5.


Reply
For convenience we have numbered our correspondent’s questions. The replies are:

1. Socialism will be world-wide because the system it will replace is itself world-wide. The establishment of Socialism in one country alone is impossible because the means of production are operated throughout the globe. You appear to assume that political ideas cannot cross political boundaries. This is not so. Even in the nineteenth century when communications were much slower and more laborious than today, ideas spread very quickly. Even repression and censorship by the ruling class could not prevent ideas spreading. Remember that 1848 was called “the year of revolutions” when uprisings occurred all over Europe. Indeed, there was an often-quoted saying which sums this up admirably — “When France sneezes, Europe catches a cold”.

2. See the reply to another correspondent on the “problem” of crime.

3. Socialism and religion are incompatible. The former explains man’s development and his social relations in material terms which we can verify. Religion on the other hand “explains” the world by reference to the existence of an unprovable entity, i.e. God. The belief in a possibility of life after death is a soporific which prevents the action that is urgently needed to solve present- day problems being taken now.

4. Undergoing psychiatric treatment is no more a bar to membership of the Socialist Party than is undergoing treatment for corns.
Editors.

Letter: Squaring the family circle (1975)

Letter to the Editors from the March 1975 issue of the Socialist Standard

Squaring the family circle

The article on “The Future of the Family” in the February Socialist Standard gave me food for thought, and I’d like to make some comments.

First, about social groupings in Socialism. P. Deutz says — “People . . . belonging to the community does not have to mean living cheek-by-jowl in an undifferentiated mass! Rather, a mixture of private and communal life in accordance with individual choice.” I think she carries over into the new society the distinction between “private” and “public” life which exists in capitalism.

“Private” life in the nuclear family is often restricting and isolating, but it does have some human qualities — continuity, personal relations etc. — which are lacking in the even more manipulated and alienating forms of “public” life, such as the mass political meeting. In both, workers are kept separated from one another and dominated. No doubt people in a Socialist society will want different degrees of privacy at different times, but there is no need to fear that either the more or the less communal parts of their lives will bear any resemblance to the present-day family or mass events. People will want to break down the huge factory and office work settings into smaller and more friendly workshop-type teams. Discussion and decision-making will most conveniently be done in quite small meetings, linked together by delegate congresses and telecommunications. This will be made possible by automation and computer technology. On the other hand, people will have gained the security, material and emotional, that may enable them to extend their intimate relationships at the same time as improving their responsibility to one another’s needs.

Just as people will want to combine the most satisfying aspects of urban and rural life, so they’ll want to combine the most satisfying aspects of “public” and “private” life. At any rate, I’d want to.

I’m glad that P. Deutz recognizes that men and women will both take a full part in childcare, and whatever housework cannot be eliminated, as well as in production and so on. Finally, don’t the family and lack of Socialist understanding have some connection with one another? (I mean the family as it exists now.) In terms of restricted horizons and concerns for both men and women, the illusions of sex rôles, and all those people in little boxes staring at the goggle-box? Don’t we have to start thinking about the effects that different social institutions have on consciousness, and what we can do about it?
Stephen Stefan
London N2.


Reply
The history of the family shows that its form has adapted to suit prevailing economic conditions and not the other way round. Modern families may be preoccupied with their own affairs but they do not exist in a vacuum. Or do you seriously suggest that people are impervious to any influence from outside their family circle? (Many parents might wish it were so). Even television, as well as puerile slop, beams into workers’ homes pictures of the latest technological success which contrast starkly with other scenes of human deprivation and misery.

The view on the blend of private and public life assumed that in a harmonious society human individuals will still have varying personalities and needs. However congenial the communal life we may still wish to relate to, and live with, others on a more individual basis.

We have always stated that under Socialism men and women will, in accordance with their ability, co-operate to perform the tasks necessary to that society. You have never read anything to the contrary in this journal!
Editors.

Letter: An appreciative reader (1975)

Letter to the Editors from the March 1975 issue of the Socialist Standard

An appreciative reader

Many thanks for sending me your literature about your Socialist principles. I agree with most of what you say, in fact I am almost in complete agreement.

I have been a Socialist all my working life and in the past, active in my old union the Amalgamated Society of Woodworkers.

As I am now 77 and a pensioner I cannot send you any cash at the moment but I will try and save something and send it on to you as soon as I can do so.

I was in France, having been dragged in to participate in that slaughter of the working class and was there when the 1917 revolution took place in Russia. I then thought that now the whole world will become Socialist and that the bloody red Flag of the workers would fly over the whole world! Of course, I realise better now. Although I still believe in the Materialist Conception of History I do not think that there is Socialism in any part of the world today. As you rightly say the workers, are still being exploited by the state and the élite above enjoy everything that’s going. Brezhnev & Co. are sitting there on their big fat arses and don’t give a monkey’s sod about the working class there or anywhere else.

I was a follower of the great John Maclean. He was no leader but a great Marxist teacher. He made the Red Clydeside. At that time the ordinary worker could discuss Marxism without much effort due to the teaching of John Maclean who was destroyed by the capitalist class. I still think that west of Scotland is the most politically class-conscious part in the UK. Perhaps that is why they don’t vote for the so-called Communist Party !

I am very much interested in the Socialist Standard and will have to do something about getting it every month. Long may you continue the good work. There is little I can do now for the cause as I am unable to get about as I used to.
Colin Campbell
Glasgow


Reply: 
While having other views about “Red Clydeside”, we appreciate your support. Keep on reading and learning !
Editors.

Letter: Crime Passionel (1975)

Letter to the Editors from the March 1975 issue of the Socialist Standard

Crime Passionel

Ref. the January issue of the Socialist Standard and the article “The Real World Outside”.

The writer of the article says, quote: “Socialist society will have no more need of prisons, than it will have of bombs”. Whilst agreeing with this statement, and the fact that 90-odd per cent of imprisonments are inflicted on people for theft, or for acts committed in the pursuance of them, which would not happen in a Socialist Society.

In a Socialist society however, some misdemeanours will still occur. How are these to be dealt with?

For one example, crime passionel, i.e.: A man desires a woman, but the woman rejects the man’s advances, preferring to live with another man, and not at all interested in the rejected one at all. In blind jealousy, the rejected man inflicts bodily harm, possibly death on the favoured one, or on the woman herself, or on both. Would nothing be done by society in a case like this? Would it be treated purely as a personal affair between the parties involved?

Regarding the criminally insane. Severely mentally disturbed people of a violent nature, would still have to be locked away, in a prison of one sort or another. No doubt with better conditions and facilities than at present, but a prison nevertheless.
J. Cardin
Merseyside.


Reply
J. Cardin raises so many interesting points that we would need a whole issue of the Socialist Standard to deal with them fully. Within the space available, we can only say this: the example of “crime passionel” is dangerously loaded with the prejudices of capitalist society. For example, you assume it is a man (not a woman) who is blindly jealous. Why? Can we suggest it is because so much of the advertizing etc. we see round us, shows woman as part of the complete man, instead of a full human being in her own right? This “blind jealousy” you talk of is usually the result of the conditioning of a perverse environment, where man assumes property rights over “his woman”. And “blind jealousy” is a phrase leaving so many questions unanswered. Why do people go off their rockers? May we suggest that one of the fundamental causes must be life under capitalism with all its stresses, and distorted values.

Why assume that the rejected one would “inflict bodily harm” on the former lover and his or her new lover? If you love someone, you don’t inflict harm on that person, or on the object of his or her affection. And if you don’t love, will you care enough to inflict harm? It is only property society which overloads basic human emotions with absurd and dangerous complications, causing absurd and dangerous reactions.

You do contradict yourself! You agree with our point that Socialist society will not need prisons in your second sentence, and then in your last sentence assume there will be prisons in Socialist society. Let us solve the riddle. There will be no prisons in Socialist society. If people commit violent acts upon their fellows it is almost certain they are mentally ill. If people are mentally sick (“criminally insane” is a brutal expression of property society) they will receive the same attention as the physically sick that is the best treatment possible.

Finally may we refer J. Cardin to the September 1974 Socialist Standard where some of these points are dealt with at more length in the article “Law and Society.”
Editors.

Letter: Is there a hereafter? (1975)

Letter to the Editors from the March 1975 issue of the Socialist Standard

Is there a hereafter?

A correspondent in last month’s Standard asserts that “there is no life after death, re-incarnation, or other hereafter” (p.16). Why is this so? Please do not evade the question (which you are wont to doing). Such a bold contention is as much an article of faith as “Credo in unum Deo.” Were it a rational doubt, I would heartily subscribe to that view. Since Marxism purports to set out the truth, it inevitably breeds its own conspiracy theories of ignorance. Now can it not be that its atheistic standpoint merely arises from some such theory?

What other grounds are there for actually advocating this belief? Furthermore, although “the advantages of religion to the capitalists are pretty obvious,” this lot can by no stretch of the imagination be censured for preaching from pulpits. What needs to be established is why the clergy should lend tacit support to the “bourgeois mammonism” of today (look at the “Rerum Novarum” doctrine of Pope Leo XIII).

What this all boils down to is that an utter denial of all religious teachings belies a fundamental distinction between religion as a “temporal” institution and religion as theology. A bellicose attitude towards all aspects of the latter is not only groundless, but completely irrelevant. Moreover, it is liable to alienate the religious minded workers of the world and further entrench the anti-socialist bias of religions. Whatever the case may be, surely Socialism is far more than the elevation of mundane desires to a philosophy of Life?
Andrew Cox


Reply
The article in the January Socialist Standard was not attempting to disprove the existence of the “Hereafter.” You will recognize that it is a supernatural phenomenon whose continued “existence” in the form of religious belief relies on both obscuring and eluding scientific fact. In this respect you fail to put forward any facts which we can comment on, or which lead us to doubt the view expressed in the article. Our point was to show that the groundless belief in imaginary concepts has, and will divert workers from critically examining the material conditions existing on the planet Earth.

Such a state of mind is directly beneficial to the ruling class. Not only does it accept the class nature of society as being part of the “natural order of things,” but it is positively protective towards it. We were not suggesting that members of the capitalist class regularly enter church pulpits in order to project this view. Although some members may do so on occasion, it is largely members of the working class who do this work for them.

We note that you are prepared to assert without elucidation that “Since Marxism purports to set out the truth it inevitably breeds its own conspiratorial theories of ignorance.” If by this you imply that the Object of the SPGB is aided in some way by cultivating an ignorance of certain facts, we must disagree. Our efforts have always been directed to fully examining every kind of social and political phenomenon and in presenting our analysis to as many people as we can. This is a crucial factor in our work for when the working class applies scientific analysis to material conditions, capitalism itself will be abolished, and supernatural beliefs will no longer retard the establishment of Socialism. The working class has nothing to gain from ignorance; it is the ruling class who have everything to lose from education.
Editors.

C. Joyce, N.10: Letter and reply in our next issue.
D. H. Scrivens, Swindon: Many thanks for your letter of appreciation.

50 Years Ago: The Liberal Party's Record (1975)

The 50 Years Ago column from the March 1975 issue of the Socialist Standard 

Freedom ! Liberty ! ! Read their record. The only liberty they have known is the liberty to exploit labour. Have we omitted anything from their rotten record? We have—piles of evidence. We have even omitted to mention they were a capitalist party. Is it necessary to add this now? Why, in their earlier days they were capitalism, as distinct from the Tory landed interest. The plague spots of Sheffield, Ancoats, Lanark, Cradley ; the industrial wens of the Black Country, the Potteries, the chemical districts, the mining areas; these are the heritage of the Liberal Party. A generation or so ago they re-christened Liberty. They called it by a French name—laissez faire—let alone. That was their idea of liberty, “Let us alone.” The slogan of the Manchester school : Starve, sweat, bludgeon, oppress and exploit, but let us alone. Men were stunted, crippled and crushed; women brutalised in mines and factories; children taken from workhouses and “apprenticed” to industrial exploiters; but—laissez faire; let us alone.

. . . We visualise real freedom as belonging to a time when the whole people have free access to Mother Earth; when the whole people are free from the incubus of a parasitic class ; when the whole people socially own their means of living; when development shall be free from the shackle of selling, and production free from the necessity of profit. Freedom will then lose its capital letter. It would be the normal, not the sum of a few piffling, fraudulent reforms.

[From an article "The Mockery of 'Freedom' " by W. T. Hopley, in the Socialist Standard, March 1925.]