SPGB Meetings (1986)

Party News from the December 1986 issue of the Socialist Standard

Blogger's Notes:

• First mention of the SPGB Canterbury Group on the blog. 
• As there's an advert for issue 6 of the World Socialist journal included, here's a link to its contents that are currently on the blog. At the time of writing, the issue is only partially uploaded on the blog. Another thing to add to my to-do list.
• Conservative Families Campaign speaker, Graham Webster-Gardiner, was linked to the notorious Monday Club. He was the Conservative Party's parliamentary candidate in Newport East at the 1987 General Election.

The Pleasure Tendency

Their name piqued my interest so I asked about the group, the Pleasure Tendency, over at Urban75. Someone was good enough to provide the following reply:

"I'd known one them slightly when they lived in London. I dimly recall encountering the group in the context of the ill-fated Intercom project.

Don't remember a journal (although it was a long time ago). Just some pamphlets/leaflets. Think I may still have some stuff by them but not confidant I could easily put my hands on it. One text was called "Theses Against Cynicism". There's a blog post here 'adapted from it' whatever that means. Their pamphlet 'The Subversive Past' is online here. There's a leaflet by them at archive.org.

I understand some of them became involved in producing the journal 'Here and Now' (first produced in Glasgow and also involved in Intercom). (Libcom archive). There are articles by them (issue 2 for example) and issues were produced in Leeds.

ETA: at the Sparrows Nest archive there are also online copies of three more pamphlets:

- 'Life and it's replacement with a dull reflection of itself'

- 'Desire-value and the Pleasure Tendency'

- 'Return of the moral subject'

So that's all of the pamphlets that I remember seeing."

SPGB Meetings (1988)

Party News from the October 1988 issue of the Socialist Standard

Blogger's Note:

Interesting to see that the debate with the left-wing Labour MP, Ron Brown, is listed as being on the 2nd of November, and that the SPGB speaker was to be the late Pieter Lawrence. According to this piece in the September 2024 issue of the Socialist Standard,  which gives the details of a Special Branch report on the meeting, the debate took place on the 7th December, and the SPGB speaker was Steve Coleman. Maybe Ron Brown debated the SPGB twice in the space of a month? I doubt it. Obviously the debate needed to be rearranged, and a new SPGB speaker sought.

Profits of doom - capitalism’s left wing (1982)

From the October 1982 issue of the Socialist Standard

The advent of capitalist production in sixteenth- to nineteenth-century Britain was marked by the transformation of the peasantry into wage-workers. Peasants had been isolated, and concerned with increasing their individual land holdings. But as workers, forced off the land into the workshops, survival necessitated some kind of association. The revolt of workers against the conditions they were forced into went through certain phases. At first machinery was destroyed. Riots and arson were, however, easily crushed since they were isolated and unorganised. Destruction proved counter-productive. Then trade unions were formed to ease the downward pressure on wages which resulted from competition between workers. The unions aimed to establish uniform wage scales, to regulate apprenticeships and also, often, to oppose the introduction of machinery. Their role was of necessity contradictory' and sectional. The kind of political association which could potentially overcome this problem of division appeared for the first time on a large scale in the form of Chartism. This was the first attempt by workers to gain direct access to the state through extending the franchise.

The response of the ruling class to previous waves to discontent among their workers had consisted mainly of vicious and brutal oppression to outlaw trade unions and democratic association. The Combination Acts, the Tolpuddle martyrs and Peterloo are the British equivalent of the killings in recent times in Gdansk and other parts of Poland. In the late nineteenth century they began to fear how workers might react to this once they could vote. This fear had a very long history. Two hundred and fifty years earlier, at the time of the English Revolution, the aptly named Colonel Rich had said:

You have five to one in this kingdom that have no permanent interest . .  if the master and servant shall be equal electors, then clearly those that have no interest in the kingdom will make it their interest to choose those that have no interest. . . there may be a law enacted, that there shall be an equality of goods and estate. (Quoted in The Century of Revolution, Christopher Hill. p. 120.)

In addition, employers faced the problem, after the Education Act of 1870, of increasing literacy among their workers which posed the threat of growing knowledge and understanding. So in place of violent suppression, there evolved the idea of social reform. According to many liberal capitalists of the late nineteenth century, the discontent of workers could be placated without revolutionary change, provided their employers were prepared to make minor concessions. This idea was sold to the capitalist class over a period of time by politicians like Joseph Chamberlain, with his question: “1 ask what ransom will property pay for the security it enjoys” (at an 1885 Liberal Party meeting discussing the financing of social services — Life, J. L. Garvin, 1932, Vol. I. p. 549).

The experiences of workers continued to show that the fetters of capitalism prevented their needs from being met. The question of getting rid of capitalism arose, but was drowned by the clamour for piecemeal reform of the system. The formation of employers’ federations in the 1890s and the anti-trade union court rulings around the turn of the century led to the formation of the Labour Party, which then grew from a trade union pressure group to an alternative capitalist government to the Liberal Party, out of which it had in part grown. The lip-service paid by the Labour Party after 1918 to nationalisation is now frowned on by many workers, particularly those who have worked in state-capitalist industries and found it no better than working in the private sector. The Tory statesman. Peel, had already proposed the nationalisation of the railways half a century earlier as a threat against private monopolies, so the idea had a long, respectable history within capitalism.

From the start, the Labour Party was not united on any principle and attempted to catch votes by empty promises which had nothing to do with the self-emancipation of workers. Labour governments have smashed strikes, supported wars, passed racist immigration legislation, presided over soaring unemployment, cut medical and social services, wages and housing programmes. In fact they have done everything the Tories do, and anything which has been demanded of them by the present, capitalist system which they say we “have to work within”. The last Labour government, for example, imposed a five per cent limit on wage rises through the “social contract”, and at the 1975 Labour Party conference called for wage restraint with the exercise of the "socialist imagination” — in other words, take less but imagine you're getting more. Jack Jones of the TGWU justified his support for these measures with the assertion that "Socialism means being able to take part now and not just dream dreams”.

Alternative Economic Strategy 

At the moment the Labour Party, the Communist Party, the Liberal Party and the SDP are all proposing to deal with the 14 per cent rate of unemployment by the Keynesian policy of increasing public expenditure. Keynes saw himself as the saviour of capitalism; he hoped to prove Marx wrong by showing that the profit system could work in the interests of all. He hoped for 5 per cent unemployment as a "natural” stable level. But the policies of all the governments since World War Two have followed Keynes without success. For example, during the seventies, annual government spending was increased about four times over, and unemployment shot up from under half a million to over two million. This was simply the outcome of one of the periodic trade slumps of capitalism.

But according to the Labour Party we should not yet reject the whole system, for they have a few more policies for us to try. Have we tried them all before? Well, yes, they say. but why not try again, after all. Labour MPs might join the dole queue otherwise. The rest of the "Alternative Economic Strategy” consists of import controls, and controls on wages and other prices. That these measures cannot serve the interests of the majority has been amply illustrated by our own experience.

The situation which an incoming Labour government would face is probably comparable to that of Mitterand in France. The same kind of promises about public expenditure and expansion were dropped very quickly, as the PSF government introduced its austerity programme and wage freezes. The nationalisation they introduced, does not particularly affect the interests of the capitalist class, as was made clear in this announcement in French newspapers. with the heading: Nationalisation. An exchange of holdings.

If you are a shareholder in one of the companies which was nationalised on 11 February 1982, your shares will be exchanged freely for guaranteed state bonds, with variable rates of interest, on 13 April 1982.

The ideals of "industrial democracy” and "workers control" within the capitalist system are simply modern replacements of the older. Tory defence of property as based on freedom and enterprise. They lead to exploitation supervised by the exploited themselves, masking the fundamental class division of capitalism.

Why, then, do the so-called revolutionaries of the Left still involve themselves in the Labour Party? It used to be because it was the "mass Party of the working class”, even though numerically you might just as well describe the Nazi Party in Germany in the thirties in that way. But recently the Labour Party has been in decline, with its individual membership falling by hundreds of thousands. The reason for the Left’s continuing involvement is their sticking to the old-fashioned idea of secret infiltration rather than open persuasion. Leninist groups such as Militant Tendency and the SWP think workers are incapable of understanding socialism — even though their own conception of it is at best vague and often oppressively anti-working class and dictatorial. Because of this arrogant belief that they have understood something which others cannot, the attitude of these groups has been somewhat contradictory. For example, in the February 1974 election the manifesto of the International Marxist Group said "VOTE LABOUR — but rely on your own struggles". Then in their Red Weekly (now Socialist Challenge) of February 22 they said:

Labour's attitude to the working class involves outright lying . . . the (Labour) programme is a big con. designed to trap the working class movement into accepting further cutbacks in its standard of living while prices soar.

On 23 February, 1974. the SWP’s Socialist Worker advised that "every socialist, every worker must spend all the days before polling day shouting two simple slogans at work, in the home and whenever anyone will listen: DEFEND UNIONS — VOTE LABOUR”. A few months later, on 6 July 1974, the same journal slated:

Wilson’s wage cuts will have to be fought with stronger organisation and stronger industrial action — stronger even than the action that booted out Heath and the Tories.

Leninism

These U-turns are made because these parties blindly accept as a dogma the statement made by Lenin in a pamphlet at the turn of the century, that "The working class, exclusively by its own effort, is able to develop only trade-union consciousness”. (What is to be Done?) Poles who know the opening lines of the Communist Manifesto have recently been saying that a spectre is haunting Leninism — the spectre of trade-union consciousness. The irony really is complete, because Leninist groups insist on the need for a leadership to take workers beyond the trade-union struggle, and yet spend much of their time talking about the trade-union struggle, even when the workers they are "organising" find that reformist campaigns which fail to touch the root of the problem cannot be in our interests as the majority class in society. As the “vanguard" repeat their circular slogans and arrogant dogmas and the rest of us find more and more evidence that we must get rid of the system they say we must work within, it is not hard to see why Marx spoke of the need to educate the educators. In the early days of the Russian Revolution, Lenin declared that to establish state capitalism would be a victory (The Chief Task of our Times), and he has been quoted:

If socialism can only be realised when the intellectual development of all the people permitted it. then we shall not see socialism for at least five hundred years. (Ten Days That Shook the World, John Reed. p. 263)

There is in fact no reason at all why the majority of workers could not easily understand that the present system of production for profit must be replaced by production for use, and private and state property replaced by democratic control and common ownership. The abolition of the world market system does require the full development of socialist political consciousness on the part of a majority of workers. We are quite adequately equipped, biologically and socially, for this task of taking political action on the basis of understanding, in order to transform society.

The organisation of the Leninist left epitomises the hierarchy, the bureaucracy, and the deadening nature of capitalist hypocrisy. Much genuine and potentially revolutionary discontent is absorbed and channelled into the kind of rebellion against fragments and details of the system which proves ultimately innocuous. These basic assumptions lead to the state capitalist regimes such as Russia — however much the Trotskyists may try to deny this by dating the beginning of oppression in modern Russia from the time when Lenin died and Stalin took over. And Russia, with its concentration of most industry in the hands of the state and the suppression of trade union activity, is basically a capitalist state:

During the first year of transition to the new system industrial enterprises obtained 3500 million roubles extra profit. The level of profitability rose from 13 per cent in 1965 (in industry as a whole) to 22.5 per cent in 1969 (for enterprises transferred to the new system). (Labour Remuneration, Labour Incentive Funds and Soviet Trade Unions, Novosii Press Agency, Moscow, 1972.)

No Socialism without Socialists

Militant is now in a state of panic over the dreaded Labour Party "Register”. In the end. they will either be kicked out or accommodated. Their history of a reformist leadership holding back the rank and file is an unfounded myth. To support the principle of leadership signifies lack of socialist consciousness. Leaders like Wilson and Foot were regarded as being on the Left at one time. The successive movements of politicians across the wings of the Labour Party merely reflects their stagnating acceptance of capitalism. Society will change through conscious desire, not the eighteenth-century Jacobin tactics of secret conspiracy and infiltration, or through the manipulations of self-styled vanguards. The limited way in which both the Left and Right wings of capitalism define what is “possible” and what is not crushes any real dissent from the prevailing form of society. They are ideological harnesses, holding back uncertain workers from developing the confidence necessary for self-emancipation, as advocated by Marx. The capitalist system has produced four tons of nuclear explosives (TNT-equivalent) for every man and woman on earth, but still leaves an average of one person to starve to death each second. Only a conscious majority of workers, organised democratically, can take the political action necessary to end this tragedy, by sending delegates to take over and dismantle the state machine. Before this can happen we must rid ourselves of any illusions about the outdated and destructive system we live in at the moment.

Clifford Slapper

SPGB Series of Meetings: History . . . Not Our Masters Voice (1992)

Party News from the September 1992 issue of the Socialist Standard

Blogger's Note:

My guess is that this series of meetings were organised by the (then) new Camden Branch of the SPGB.

Unfortunately, only one of the meetings listed is available as an audio recording on the SPGB's website. Maybe recordings of the other meetings are out there somewhere. It would be nice to know who gave the talk on Tudor England.

Here's a link to the audio recording of Clifford Slapper's meeting:

• The Movement for "National Efficiency" 1880-1914

The teaching business (1986)

From the August 1986 issue of the Socialist Standard

You may have seen adverts for those very exclusive sounding little "tutorial colleges", private cramming colleges, places which seek to guarantee urgently needed A-level or O-level results in a hurry, in return for a suitable fee. All very discreet and polite, very popular perhaps with young students whose parents have got a few quid to spare and who forgot, during their two years of working for A-levels, that that was what they were doing. No Arthur Daleys here, you might think. This is the world of education, and the people who run these colleges must be fine pillars of the educational establishment, devoted to enhancing the cultural tone of life in the 'eighties and getting those diligent pupils through such very noble examinations.

Well, don't you believe it. Having just been employed by a private tutorial college for the past year. 1 can assure you that such colleges measure their so-called educational achievements in pounds and pence from start to finish. Let us start by looking at the glossy prospectus which publicises the college. We are dealing here with a business, a company, an enterprise. The fact that it is supposed to be a question of learning means nothing. Education, like every other human activity, has to be debased by capitalism into a crude transaction, an exchange fraught with fraudulence. The prospectus is distributed mainly in Hong Kong, parts of Africa and the Middle East, as British universities are popular with students from those areas, and to be eligible to take A-levels in local authority colleges you need to have lived in Britain for some time. The prospectus displays an attractive photograph of the London University Senate Building (which, incidentally, was taken over by the government during the second world war for use by the BBC misinformation service. George Orwell worked there and used it as the model for the Ministry of Truth building which he describes in 1984). In very small print it is stated that the college which the prospectus is advertising is round the corner from this imposing building.

Union organisation among the teachers in these colleges is (so far) virtually unheard of. although facilities and conditions for the teaching staff are in many ways particularly poor. The teachers' unions negotiate nationally with the association uniting local authority employers, whose agreements are not binding on this private sector. Pay is strictly by the hour. There is no pay at all during any holidays, bank holidays, absence (even through illness) and so on. Students pay approximately £600 for every O-level they are taking, and £800 for every A-level. Courses in English as a Foreign Language often cost well over £1.000. The college I have been working for has over 300 students registered. I had the opportunity on one occasion to see a note in which the owner has been totting up the accumulated income from these students, which ran into hundreds of thousands of pounds.

Towards the end of the year, some students were complaining that they had not been warned against being over-ambitious in taking on too many subjects at A-level at the start. Standards of teaching are not properly monitored, with teachers being pressurised into teaching subjects which they may not be properly qualified for, rather than turn away potential fee-payers for a possible course. Some teachers, anxious to save some money for the holiday periods when their pay will abruptly cease, take on so many hours of teaching that they cannot possibly hope to prepare all their lessons properly. All of this, combined with the fact that a majority of students have been thrust too rapidly into writing exam papers in English even though it is not their first language, leads to a very poor level of results in many cases. The owner confided to me in an oddly candid moment that an appalling set of results has become the annual expectation. This situation is tolerated as long as it does not form into such a widespread bad reputation that there are no further queues of candidates.

Finally, the payment of teachers is carried out with a penny-pinching obsession which defies comprehension. I have personally kept (and framed) pay-slips which include deductions for "lateness" measured minute by minute, penny by penny. "Teaching" is regarded as a mechanical process, and if a moment passes when that process is not "happening" then the teacher must not be paid for that moment. The terms of the contract of employment are quite draconian: "a teacher who fails to attend any class . . . is liable to instant dismissal. Breach of College Regulations renders the teacher liable to instant dismissal" and so on.

No doubt Kenneth Baker would find all this very inspiring. After all. even the state education system is dominated by commercial considerations, ranging from the poor provision of facilities, understaffing and the present conflict over pay, to the underlying aim of turning out model wage-slaves (who should be expertly adaptable to the art of dealing with the DHSS for long periods). In either case, it is safe to assume that real education. the free process of social learning, has hardly begun.

Clifford Slapper

Democracy and Marxism by Tony Benn (1983)

From the March 1983 issue of the Socialist Standard

In response to our request for a contribution to this issue, Tony Benn invited us to use all or part of his "Democracy and Marxism” which was published in the May 1982 issue of the Communist Party monthly, Marxism Today. Below we print extracts from Benn’s essay, with our own response.

The term Marxist is used by the establishment to prevent it being understood. Even serious writers and broadcasters in the British media use the word Marxist as if it were synonymous with terrorism, violence, espionage, thought control, Russian imperialism and every act of bureaucracy attributable to the state machine in any country, including Britain, which has adopted even the mildest left of centre political or social reforms. The effect of this is to isolate Britain from having an understanding of. or a real influence in. the rest of the world, where Marxism is seriously discussed and not drowned by propaganda, as it is in our so-called free press. This ideological insularity harms us all . . .

Even the Labour Party, in which Marxist ideas have had a minority influence, is now described as a Marxist party, as if such a statement of itself put the party beyond the pale of civilised conduct, its arguments required no further answer, and its policies are entitled to no proper presentation to the public on the media. One aspect of this propaganda assault which merits notice is that it is mainly waged by those who have never studied Marx, and do not understand what he was saying, or why, yet still regard themselves as highly educated because they have passed all the stages necessary to acquire a university degree. For virtually the whole British establishment has been, at least until recently, educated without any real knowledge of Marxism, and is determined to see that these ideas do not reach the public. This constitutes a major weakness for the British people as a whole. 

Six Reasons why Marxism is feared 

Why then is Marxism so widely abused? In seeking the answer to that question we shall find the nature of the Marxist challenge in the capitalist democracies. The danger of Marxism is seen by the establishment to lie in the following characteristics.

First, Marxism is feared because it contains an analysis of an inherent, ineradicable conflict between capital and labour — the theory of class struggle. Until this theory was first propounded the idea of social class was widely understood and openly discussed by the upper and middle classes, as in England until Victorian times and later. . .

Second, Marxism is feared because Marx’s analysis of capitalism led him to a study of the role of state power as offering a supporting structure of administration, justice and law enforcement which, far from being objective and impartial in its dealings with the people, was, he argued, in fact an expression of the interests of the established order and the means by which it sustains itself. . .

Third, Marxism is feared because it provides the trade union and labour movement with an analysis of society that inevitably arouses political consciousness, taking it beyond wage militancy within capitalism. The impotence of much American trade unionism and the weakness of past non-political trade unionism in Britain have borne witness to the strength of the argument for a labour movement with a conscious political perspective that campaigns for the reshaping of society, and does not just compete with its own people for a larger part of a fixed share of money allocated as wages by those who own capital, and who continue to decide what that share will be.

Fourth, Marxism is feared because it is international in outlook, appeals widely to working people everywhere, and contains within its internationalism a potential that is strong enough to defeat imperialism, neo-colonialism and multi-national business and finance, which have always organised internationally. But international capital has fended off the power of international labour by resorting to cynical appeals to nationalism by stirring up suspicion and hatred against outside enemies . . .

Fifth, Marxism is feared because it is seen as a threat to the older organised religions. as expressed through their hierarchies and temporal power structures, and their close alliance with other manifestations of state and economic power. The political establishments of the West, which for centuries have openly worshipped money and profit and ignored the fundamental teachings of Jesus do, in fact, sense in Marxism a moral challenge to their shallow and corrupted values and it makes them very uncomfortable. Ritualised and mystical religious teachings, which offer advice to the rich to be good, and the poor to be patient, each seeking personal salvation in this world and eternal life in the next, are also liable to be unsuccessful in the face of such a strong moral challenge as socialism makes . . .

Sixth, Marxism is feared in Britain precisely because it is believed by many in the establishment to be capable of winning consent for radical change through its influence in the trade union movement, and then in the election of socialist candidates through the ballot box. It is indeed therefore because the establishment believes in the real possibility of an advance of Marxist ideas by fully democratic means that they have had to devote so much time and effort to the misrepresentation of Marxism as a philosophy of violence and destruction, to scare people away from listening to what Marxists have to say.

These six fears, which are both expressed and fanned by those who defend a particular social order, actually pinpoint the wide appeal of Marxism, its durability and its strength more accurately than many advocates of Marxism may appreciate. 

*****

Marx seemed to identify all social and personal morality as being a product of economic forces, thus denying to that morality any objective existence over and above the inter-relationship of social and economic forces at that moment in history. I cannot accept that analysis.

Of course the laws, customs, administration. armed forces and received wisdom in any society will tend to reflect the interests and values of the dominant class, and if class relationships change by technology, evolution or revolution, this will be reflected in a change of the social and cultural super-structure. But to go beyond that and deny the inherent rights of men and women to live, to think, to act, to argue or to obey or resist in pursuit of some inner call of conscience — as pacifists do — or to codify their relationships with each other in terms of moral responsibility, seems to me to be throwing away the child of moral teaching with the dirty bath water of feudalism, capitalism or clericalism.

In saying this I am consciously seeking to re-establish the relevance and legitimacy of the moral teachings of Jesus, whilst accepting that many manifestations of episcopal authority and ritualistic escapism have blanked out that essential message of human brotherhood and sisterhood. I say this for many reasons.

First, because without some concept of inherent human rights and moral values and obligations, derived by custom and practice out of the accumulated experience of our societies, I cannot see any valid reason why socialism should have any moral force behind it. or how socialism can relate directly to the human condition outside economic relationships; for example, as between women and men. black and white, or in the relationships within the home and in personal life.

Second, because I regard the moral pressures released by radical Christian teaching, and its humanistic offshoots, as having played a major role in developing the ideas of solidarity, democracy, equality and peace, which have contributed to the development of socialist motivation.

Third, because without the acceptance of a strong moral code the ends always can be argued to justify the means, and this lies at the root of some of the oppression which has been practised in actually existing socialist societies.

Fourth, because the teachings of Marx, like the teachings of Jesus, can also become obscured, lost, and even reversed by civil power systems established in states that proclaim themselves to be Marxist, just as many Christian kings and governors destroyed, by their actions, the faith they asserted they were sworn to defend. And if Jesus is to acquitted of any responsibility for the tortures and murders conducted by the Inquisition, so must Marx be exonerated from any charges arising from the imprisonment and executions that occurred in Stalin’s Russia.

Fifth, because without a real moral impulse and a warm human compassion. I cannot find any valid reason why Marx himself should have devoted so much of his time to works of scholarship and endless political activities, all of which were designed to achieve better conditions for his fellow creatures. That no doubt is why Marx is sometimes regarded as the last of the Old Testament prophets . . .

But having recognised that priceless analytic legacy that we owe to Marx, in one sense Marx himself was a utopian in that he appeared to believe that when capitalism had been replaced by socialism, and socialism by communism, a classless society, liberated by the final withering away of the state, would establish some sort of heaven on earth. Human experience does not. unfortunately, give us many grounds for sharing that optimism. For humanity cannot organise itself without some power structure of the state, and Marx seems to have underestimated the importance of Lord Acton’s warning that power ‘tends to corrupt’ mistakenly believing this danger would disappear under communism . . .

The constraints on capital and the gains achieved by the trade union and labour movement over the years have been formidable. It is, I believe, a major error to argue that the advocacy of reforms rather than of revolution, is synonymous with betrayal and capitulation, for it undermines the very working class confidence which is central to the success of the movement, spreading pessimism about the prospects of victory — which is what the establishment has been trying to do for centuries. Some followers of Trotsky appear to substitute a ritualistic and dogmatic recitation of slogans which cannot connect with the life experience of those they are hoping to reach, thus minimising their public influence. Moreover, by suggesting that parliamentary democracy has only a limited role to play, and by speaking vaguely of direct action to by-pass it. they seem to imply that socialism can be introduced by some industrial coup. They arc also unacceptably vague about what would follow' such an event if it ever occurred. . .

But above all, in the USSR itself, 65 years after the revolution, the maintenance of a government by state power — even when three generations have been born under communism, and only the very oldest people remember pre-revolutionary days — suggests, to outsiders, that the Communist Party of the Soviet Union does not itself believe that its leadership would receive popular endorsement. Yet the very refreshment of socialism must require at least a genuine public choice between alternative views as to how it should develop.

Socialism as a system is greatly weakened, world-wide, if it is seen to rest anywhere upon state enforcement. The forces of capital in the West have concentrated their attack upon democratic socialism — to good effect — by suggesting, quite falsely, that what is being advocated in the West involves the imposition of a Soviet-style regime upon our society and that the first election won by socialists would also be the last. They know it is not true, and it is a sign of the strength of socialist ideas that they have to pretend that they believe it.

The British labour movement not only accepts the democratic process but claims, correctly, to have created it. We will never accept a socialism that is imposed . . .

If the peoples of the world are to end exploitation, reduce the levels of violence, avoid nuclear war, and enter into their rightful inheritance at last, we must achieve a synthesis of socialism and freedom and work for it here and now.

Reply: beyond morality

The irony of Tony Benn’s position is that by dismissing as impossible Marx’s conception of a society without state or government he ends up in the same contradictory tangles as the “establishment” he seeks to criticise. This is all the more unfortunate since his only grounds for dismissing Marx’s particular contribution to the working-class movement is a warning, attributable to Lord Acton, about the effect of power on those who exercise it. Lord Acton, and even Benn himself, may be able to vouch for the dangerous effects of possessing power, but for the working class as a whole it is not a pressing problem. The democratic seizure of social power by the whole community will not be prevented by members of the privileged class who currently hold it warning us of such dangers.

The first stage of Benn’s argument is clear and correct. Defenders of capitalism distort marxism because they fear it. He lists six aspects of marxism on which such fears are based: the understanding of the class struggle, the nature of the state, social consciousness, opposition to nationalism, opposition to religion and the use of democratic channels for a revolutionary transformation of society. Defenders of capitalism, he argues, fear these strengths held by Marxism as a way of looking at society, and therefore label it as violent and anti-democratic in order to discredit it.

Taking these points in order, consider first Marx’s class analysis of society. In the world today, as in Marx's day, there are broadly speaking two social classes with conflicting interests facing one another: the buyers and the sellers of labour power. In other words, the employers and employees. Workers in Britain share a common interest with their fellow workers in other countries, and not with British bosses. Yet all of the policies ever advocated by Benn and the party of which he is a leading member are based on a denial of this first, fundamental principle of marxism. When the Labour Party speaks about "us” coming out of the EEC or having import controls or tax re-adjustments, they are talking about British employers, with their workers faithfully in tow. Such an unequal alliance is based on the nine-tenths of the population who have to work for a living (or sign for the dole) continuing to work not for each other, not for the community as a whole, but for the companies and nationalised industries which steadily accumulate the proceeds of our labour.

Next Tony Benn points to Marx’s theory of the state. You do not need to read three volumes of Capital to understand Marx's key point, that the police, army, courts and prisons do not and cannot run in the interests of all. They are the means of coercion, the violence which lies at the roots of a society in which a minority monopolises social power. Here again, we find a sad rift between marxist principles and capitalist compromise. Benn and the Labour Party offer us a “People’s state” in which we will still be beaten up, locked up and kept down, only this time it will really be in our own interest at last, because we will have voted Thatcher out and Foot in.

Thirdly, Marxism "arouses political consciousness". Marx argued that while it is highly necessary for workers to organise in democratic trade unions in order to prevent the downward pressure on wages and the worsening of work conditions, it would also be necessary to organise a political movement to abolish the wages system itself. (See his Value, Price and Profit, 1865.) Yet over the last few years, together with the politicians of all of the other parties of capitalism, Benn has been promising to increase the level of employment. He has not devoted a single line in any of his speeches to Marx’s idea that the struggle over wages and jobs should be extended into a struggle to end the very system of employment itself.

The revolutionary potential of marxist thought is indeed based on its global appeal. As the expression of the universal interest of the working class of the world, the abolition of capitalism means the end of all national boundaries. How does this relate to the cause championed by Benn. that "we British” should "get out of Europe”? His is merely a reactionary plea on behalf of British industrial interests who may profit more outside, rather than inside, the European Common Market. Getting workers to line up and take sides on such issues is in principle no different from King Edward and the Kaiser lining up "their” workers to fight their First World War.

Fifth, marxism is feared because it is anti-religious. Perhaps Marx’s main contribution to philosophical thought was to advance beyond earlier forms of atheism, to develop a coherent theory which could in itself explain the historical rise and decline of religion. It is well known that Marx described religion as the opium of the people, but what he said merits quoting more fully:

Religion is the sigh of the oppressed creature, the sentiment of a heartless world, and the soul of soulless conditions. It is the opium of the people. The abolition of religion, as the illusory happiness of men, is a demand for their real happiness. The call to abandon their illusions about their condition is a call to abandon a condition which requires illusions . . .

Marx made his criticism of all religion and idealism clear enough, one might have thought, to avoid being redrawn as the "last of the Old Testament prophets”. Benn's main concern in relation to Marx is to rehabilitate the reputation of religious morality, which he feels is missing from Marx’s materialism. He is right — it is missing, but not for the reason he thinks. Far from describing the universe as being composed solely of economic forces, Marx acknowledged the enormous forces of human consciousness in the shaping of human history. But rather than bow blind to the dictates of "reason" and “morality” and “conscience”, he sought to transcend these categories and understand how they arose.

The sixth and final feature of Marxism to which Benn refers is the possible transformation of the ballot box from an "instrument of trickery" (as Marx called it) into an "agent of emancipation”. Marx repeatedly referred to the self-emancipation of the working class, without leaders, as the necessary precondition for a socialist (that is. communist) society. Again, in this regard, the party Benn urges us to vote for was set up as a trade union pressure group in parliament and to this day continues to base its support on workers acting as followers, voting for leaders to solve the problems of capitalism without genuine, majority, democratic action.

Having warned us of those who present a distorted picture of what they oppose even though they "have never studied Marx”, Benn proceeds to caricature marxism as a mechanical economic determinism. In one sense, we are told Marx was a “utopian” because he envisaged the end of the oppressive state machine. A familiar but thread-bare dichotomy is set up between democratic, parliamentary, reformist action and violent, anti-democratic. revolutionary action. So the “establishment" distortion of marxism as terrorism is ultimately endorsed here too. The third choice, of politically conscious workers using democratic channels to institute revolutionary change, is overlooked, even though it had been referred to as one of the six strengths of marxism. Instead of opposing the religious ideology exposed by Marx. Benn writes of "inherent rights" and "moral values and obligations" as the basis of socialism, and of the need to reform the “actually existing socialist societies”.

The Russian government may call itself socialist. The Nazis also used the term. Does this mean that the description has to be accepted? There are no “actually existing socialist societies”, and the suggestion serves to fuel the pens of “the establishment" already referred to. By stating that we must always retain the state, earlier defined as "an expression of the interests of the established order". Benn gets into considerable confusion. The Russian government depends on “state enforcement” and yet it is referred to as "socialist". Morality is introduced as a comfortable compromise, for innocuous moderation to be dressed up as radical change. And yet morality has traditionally been what the ruling class call on when they want the majority who produce but do not possess wealth to pull our weight even harder. It is the denial of our self-interest as a class. The attempt to define what is "good” and what is "bad", what wc "should” or “should not" do has baffled philosophers for centuries, precisely because there are no such moral absolutes. Decisions about what is desirable and what is not are arrived at subjectively by different individuals and classes, through the constantly changing development of human history.

Religion tries to solve the problem by inventing an all-powerful force which lays down for us what we should and should not do, with the most terrible tortures threatened for those who disobey this crude, primitive, moral law. In the case of Christianity, which Benn holds up as the model morality to be adopted by socialists, those whose scientific perception made it hard for them to have blind faith and worship one of their fellows were threatened with nothing less than everlasting hell-fire. The morality Benn supports has been upholding property society for thousands of years, by consoling the poor with the virtues of thrift and hard work and the hope of receiving some charitable crumbs from the rich. Christian morality does not involve the ending of the class division between rich and poor. As long as there is a need for wealth to be "redistributed" from rich to poor, it follows that these two classes of people still exist. The Bible, which is the only source-book for the “moral teachings of Jesus", does not stop at openly defending slavery, property, profit and war. To add insult to injury, it offers the following advice to the millions who arc starving: 

Go to the sea and cast a hook, and take the first fish that comes up, and when you open its mouth you will find a coin.

(Matthew, 17.27)

Small wonder that Bakunin felt moved to write, “If God existed, it would be necessary to abolish him”.

What, then, is the Marxist theory of morality and religion? “For too long” Marx wrote “has religion explained history; let us with history explain religion." Like so many others, Benn tries to excuse his idealism according to which history is made by free-floating moral absolutes, by first painting Marx as being a crudely mechanical materialist who “seemed to identify all social and personal morality as being a product of economic forces". But this was not the case. It was Marx who found the dialectical balance to solve these contradictions. He referred to “the reciprocal action of these various sides on one another" (The German Ideology). Of course, marxism recognises that the conditions of life in society determine the modes of thought rather than the other way round, otherwise the hungry could simply think themselves full overnight and be satisfied. But it is the developing class consciousness among workers which itself becomes the material force for creating a new society:

Communism is for us not a state of affairs which is to be established, an ideal to which reality will have to adjust itself. We call communism the real movement which abolishes the present state of things. The conditions of this movement result from the premises now in existence. . . “liberation" is an historical and not a moral act, and it is brought about by historical conditions.

The German Ideology

Having effectively dismissed Marx in both the genuine and the distorted forms, Benn finally advocates the reform of the Eastern bloc so that it appears a little more like the West, and the reform of the Western bloc so that it appears a little more like the East. What we are left with is layer after layer of compromise, with materialism softened by morality, capitalism cushioned by a paternalistic state sector, and socialism turned into the distant millenarian hope of nationalising the heartless sentiments of the world’s religions.

Clifford Slapper

The waiting game (1985)

From the December 1985 issue of the Socialist Standard

Millions of people, young and old. are waiting with baited breath. In October, we had the annual farce of the party conferences, where the rhetoric of failure was spouted from various seaside resorts. Now it is the turn of the great politician in the sky. With Christmas and the New Year almost upon us once again, the Christian god will no doubt be looking towards his (or her) 1.986th successive term of unelected office (this makes Thatcher s ambition pale into insignificance). What might this "god" have in store for us in the coming twelve months? A few more tens of millions of people starving to death as in previous years, because their need is not visible as cash demand in the market? A bit of nuclear conflict, perhaps, to sort out which gang of bosses are world champions?

Of course, it is only fair to point out that this "god" is far less powerful than many of his most prized creations down below. Millions of people persist in keeping well away from church every Sunday. They are not struck down by lightning as a result; they just have a bit longer in bed. But if one of those people decides to stay in bed on a Monday morning as well, they would soon feel the consequences. As a direct outcome of this intimidation by our fellow mortals, thousands of infidels can be seen flocking without fail every Monday morning towards the altars of profit, which have been erected to honour the names and the bank accounts of our earthly bosses.

Once a year, however, things are different. We enter the season of good will. Overcome by an irresistible wave of generosity towards their wage-slaves, employers sometimes even lose all touch with reality and buy their class enemy a meal! And that is the season we all wait for. the time of year when strangers kiss each other in Trafalgar Square (as long as they have drunk themselves into a stupor first).

People will be wrapping up presents, cooking cakes and organising parties. Desperate efforts will be made to over-eat and drink in order to make up for the rest of the year. And then, after weeks of waiting, and with the hang-over still throbbing, it occurs to you that there are just 364 days left . . . till the end of 1986. In the meantime, we can look forward to the Spring and Summer. Having got back from a "package" holiday which seems designed to encourage us to want to get back to work again, we can tell ourselves that it wasn't half bad. and start to look forward to Christmas time again.

This pattern of constantly "looking forward" to a time which will be an improvement on the present moment has its counterpart in looking back on the "good old days", and is deeply ingrained in present- day society. At school, the whole day is made up of waiting for the next bell to ring, bringing 4 o'clock a bit closer. Each time 4 o'clock comes, it brings the end of term one day nearer. This applies as much to most teachers as it does to most school children. And the discipline of school is intended, of course, as a preparation for the regimentation of employment. The cliché is quite right: only outside of the work-place can you say that "your time is your own".

Take, for example, a couple of conversations I overheard recently. Firstly, a woman who had been chatting to a "check-out” assistant (that is. a person forced into the socially pointless task of being an appendage to a cash-register) left the shop with the friendly comment. "Hope your day goes quickly!" Is it not a profound condemnation of what capitalism has done to work that this is the best we can wish for one of our fellow workers?

Then, as we were surfacing slowly from the depths of the Angel tube station in Islington, the lift-attendant whose job is to escort passengers up and down all day, like day-trips to hell which the damned even have to buy tickets for, bewildered the passengers by actually saying something. (They thought he was only supposed to push buttons and throw away their tickets for them.) Looking at his watch, he sighed: "That's another day gone. Maybe one day money will fall from the sky". After a moment's embarrassed silence somebody rather stupidly told the attendant who had made this remark that he would do the same job even if he won the pools, as it was quite interesting by the look of it. Imagine what it would be like to have to stay in one of those lifts after each successive batch of people has rapidly exited, and you will see in what bad taste this joke was made.

The point, however, had once again been made: our daily conditions of work make the majority dread the start and yearn for the end of every day. and likewise of every year. Of course, if there were a genuine community of interests and work were organised democratically, its conditions being arranged by those doing it. then many of the tasks which are today regarded as menial and unpleasant could become a positive pleasure in themselves. Guiding people around stores where they could have access to food and so on (without the hated cash registers existing to ration that access) would become a pleasant task, as would the operation of good transport facilities, including lifts. At the moment, however, the majority are cut off from ownership of industry, agriculture, transport and communications, so that we have little or no say in how our working lives are organised. We are the tools of production rather than its masters, and the only consolation we can seek is to wait for the evening, the weekend, for Christmas . . .

The child who has the honesty to ask why it can't be Christmas all the year round deserves an honest answer. The answer is that if Christmas means a brief rest from the strain and stress, the tensions and pressures which are inflicted on the working class by the rest of the capitalist calendar, then it could indeed be Christmas all the year round.

In the words of the 1911 Socialist Party pamphlet on Socialism and Religion, religion is the "paralysing hand of the dead past upon the living present". Socialism, on the other hand, means the working-class majority taking history into our hands for the first time, and re-organising society on the basis of production to satisfy human needs directly and freely, rather than production to serve the needs of the market, for the profit of a minority. On this basis, and by democratic political action, we can create a real community of interests world-wide, which will show up such ideas as the "public" good expressed through the state to have been mere con-tricks to mask the vicious self-interest of a propertied few.

If we as workers are going to liberate ourselves from the system in which a privileged class own and control the means of human survival, the productive machinery (as well as the means of human destruction), we must first throw off the trammels of religious thought. Religion has always preached submission in one form or another, as it emerged historically at a primitive stage in humanity's mental evolution. Sometimes. sandwiched between Morecambe and Wise and The Poseidon Adventure on Christmas day, Thora Hird suddenly pops up out of nowhere and tells us to remember what it's all in aid of. At first, you get confused and think that she's standing in for Bob Geldof. But let's take up her suggestion, and glance at some of the offensive and authoritarian nonsense which it is all in aid of.

First, we must get out the sack-cloth and ashes, or whatever other perversion takes your fancy, in order to "be clothed with humility" (1 Peter, 5:5). Women in particular must, of course, bear in mind, that as far as the Bible and Christianity are concerned, they are intrinsically inferior beings. The Old Testament pulls no punches either: Exodus 22.18 states that "You shall not permit a sorceress to live". This one statement alone has caused the deaths of hundreds of thousands of innocent women during the Middle Ages, to say nothing of the thousands tortured to death over questions of interpretation. (Don't forget, this is all part of "god's plan".) Above all. however, consider the key clause in the Christian "Declaration of Principles": 

Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God. and they that resist shall receive to themselves damnation.

(Romans 13: 1.2)

This is a clear blue-print and defence of every murderous dictatorship which has stalked the earth in past and present, and yet there are still those absurd enough to refer to themselves as "Christian socialists" as if this incompatibility between social democracy and the ultimate defence of dictatorship were a minor quibble.

Finally, it seems that the "divinely-inspired" authors of the Bible were not great fans of the pop-charity business. Jesus Christ is supposed to have had a far simpler approach than Geldof to mopping up the poverty and suffering which property has generated for those who do not possess it. His answer to the starving? "Go to the sea and cast a hook, and take the first fish that comes up. and when you open its mouth you will find a silver coin." (Matthew, 17:27). Very handy.

And what is it that we are actually supposed to be celebrating on the 25th? According to Matthew 1:20. a bloke called Joseph got married to a woman called Mary, and found that she had become pregnant, even though her marriage to him personally had not been consummated. He "resolved to divorce her quietly", which would be quite understandable under the circumstances. "But," the story continues, "as he considered this, behold, an angel of the lord appeared to him in a dream . . In other words, in a fit of jealous despair he allowed wishful thinking to convince him that whoever had got his wife pregnant so soon after their wedding was obviously no ordinary guy. in fact he was called "the Holy Spirit" and had a bit of a reputation in the local, so that was that.

It is fitting that the whole Christian religion is based on a dream. This time round, whilst waiting for the Queen's Speech (certainly the highlight of Christmas TV entertainment). why not think about giving up all of these dreams? In fact, we need to get rid of a social system which makes us want to dream the whole time. After all. if we need to dream so much about what things could be like, or were like, or will be like, what does that tell us about what things are like?

Clifford Slapper

Are socialists utopians? (1981)

From the November 1981 issue of the Socialist Standard

Look at the world around you. Millions starving while food is destroyed. Mass unemployment and an arms race which threatens human survival. Many murderous regimes overshadowing hints of democracy. But how should change be directed? How should society be organised? Socialists have a clear vision of the way forward, and for this are often branded as utopian dreamers. But Utopians base schemes for a future society on abstract principles such as “freedom” or “justice”, without suggesting how society can be transformed.

The Utopians

For most of human pre-history people lived in communal groups, sharing their food. Conditions were harsh, but hardships were shared. With the advent of slavery, people were forced to become the property of others, to be treated like cattle. The first utopias were romantic visions of a harmonious life, and were placed in the past, For example, this passage from Ovid’s Metamorphoses, written in the first century BC:

In the beginning was the Golden Age, when men of their own accord, threat of punishment, without laws, maintained good faith and did what was right . . . the peoples of the world, untroubled by any fears, enjoyed a leisurely and peaceful existence, and had no use for soldiers. The earth itself, without compulsion, untouched by the hoe, unfurrowed by any share, produced ail things spontaneously, and men were content with foods that grew without cultivation . . . it was a season of everlasting spring.

This tradition continued through the Middle Ages in poems such as The Former Age by Chaucer

What would have been the point of war?

There was no profit, no property;

But cursed was the time, I dare well say,

When men first did their sweaty business

To dig up bits of metal, lurking in the darkness

Looking for gems in the rivers 

With the development of capitalism, the search for a utopia became popular and urgent, and took on a more realistic element by being placed in the present instead of the past. Sir Thomas More’s Utopia (1516) was located in the “New World” across the ocean. By the nineteenth century, utopias were being placed in the future. Edward Bellamy, who[se] Looking Backward in 1887, said that “The Golden Age lies before us and not behind, and it is not far away”. But as early as 1652, Gerrard Winstanley, the Digger, had tried to combine action with vision. His protest took the form of over the land at St George’s Hill near Cobham for common use, while his hopes were expressed in The Law of Freedom:

If any man or family want corn or other provision, they may go to the storehouses and fetch without money. If any want food or victuals, they may either go to the butchers' shops, and receive that they want without money; or else go to the flocks of sheep, or herds of cattle, and take and kill what meat is needful for their families, without buying and selling.

The eighteenth-century French ideals of liberty, equality and fraternity were seen as the essence of the 1789 revolution Five years later, Buonarotti and Babeuf organised the “Conspiracy of Equals”. They planned an armed insurrection as the way to communism, which they saw as an ideal to be put into practice at any time regardless of the historical conditions, with the help of Spartan asceticism and moral restraint. In the early nineteenth century, utopian socialists drew up detailed schemes as alternatives to the unbearable conditions under which rapid industrialisation was taking place. Saint- Simon envisaged a technocracy, with bankers directing production by the regulation of credit. He wrote of a time when the “administration of things” would replace “government over people”. Fourier explained how “Under civilisation, poverty is born of superabundance itself” and urged the formation of communal groups which he called phalansteres. At New Lanark in Scotland, Robert Owen directed a cotton mill as a “model colony” of co-operative efficiency.

Political action

The socialist movement became practical about a hundred years ago, with the formation of political parties such as the Social Democratic Federation and the Socialist League. The latter was founded by William Morris, whose vision of socialism, News From Nowhere, was published in 1890. This work tells of an activist from the Socialist League arriving home after a political meeting and dreaming of the kind of society his party sought to establish. It ends as the people in the dream tell their visitor to go back and see

people engaged in making others live lives which are not their own, while they themselves care nothing for their own real lives — men who hate life, though they fear death. Go back and be the happier for having seen us, for having added a little hope to your struggle.

Socialism was placed on a practical footing when social development was to be based on the interplay of material forces and the class struggle. This was largely accomplished through the work of active socialist speakers and writers such as Marx and Engels. Capitalism was seen to be a struggle between owners of capital and their workers, the sellers of labour power; a struggle ultimately over control of all the productive resources of society. Marx showed how capitalist employers were able to accumulate the “surplus value” produced by their workers because the ages paid, merely enough to keep us fit for more work, are worth less than the the total value we produce. Previous revolutions have taken place when the forces of production (for example, factories) had grown to a point where further development was prevented by the old-fashioned relations of production (such as lord and serf). The contradiction in capitalism which Marx pointed to remains. Wealth is produced by millions of workers across the world, but appropriated by a small minority. This leads to further contradictions such as mass starvation alongside the destruction of food and the universal desire for peace alongside wars.

The end of scarcity

A report produced by the United Nations in 1970 stated that “the surface of the earth has hardly been scratched”. In 1976 the United Nations Food and Agricultural Yearbook showed that “enough grain is now produced to provide everyone on earth with more than 2 lb. (3000 calorics) per day”. In Bangladesh, where half the people are starving, enough grain is produced to provide 2,600 calories a person each day, but it is exported to be sold.

The Head of Policy Planning at the World Bank referred recently to twenty million tons of “surplus grain” guarded by soldiers in India, while chronic hunger continues. In 1966, the US President’s Science Advisory Committee reported that less than half of the world’s arable land was being cultivated, while in 1978, the EEC destroyed almost 200,000 tons of fruit and vegetables (The Times 14/11/ 78). In Nairobi in 1967 about a million coffee plants were burned (The Times 12/5/67). And in 1962, the Director of the International Agricultural Aviation Centre estimated that “the earth could support a population of 28,000 million if food production were organised on lines now known to be practicable” (The Times 24/9/62). (Present world population in 24/9/62 is about 4,000 million.) In September 1976, Robert Loomis declared in Scientific American that current resources could feed more than twelve times the present population. In the same issue, W.D. Hopper explains that

The world’s food problem does not arise from any physical limitation on potential output or any danger of unduly stressing the environment. The limitations on abundance are to be found in the social and political structures of nations and in the economic relations among them. The unexploited global resource is there.

The problem is that, from Moscow to Washington, production is based on the profit of a few rather than the needs of all.

This is most evident in what Kennedy referred to as “planned and subsidised under-production”, when he was US President. The quota system is a huge and barbarically anachronistic fetter on the production of wheat, rice, sugar, rubber, tin and copper. And all this to defend the dividends of shareholders in companies like Nestlés, which has a higher turnover than the Swiss government’s budget (Swiss Information Groups for Development Policy; Nestles Report 1976) and spends more on advertising each year than the entire budget of the UN World Health Organisation.

All this proves that talk of a problem of over-population is a dangerous lie. People’s impressions of population are distorted by living in small areas of absurdly concentrated population. Of 213 million people living in the USA in 1975, nearly three-quarters lived in cities which occupy only 1.5 per cent of the land. The world’s population could be fitted in theory into an area the size of the Isle of Wight with one square foot each. If overpopulation caused hunger, there would be a link between population density and the level of malnutrition. But according to the 1977 FAO Yearbook, France has the same number of people per cropped acre as India, but far less malnutrition. The US Department of Agriculture has estimated that there are about 16 billion acres in the world, as much as four acres per person.

Socialist visionaries

It takes some imagination to envisage a world cleared of the insanity which dominates it today. Alongside the relentless process of debate, persuasion and struggle in the movement for socialism, there is a need for some vision. Not a religious vision of a perfect “Golden Age” or a utopian, detailed plan for life in a future society. What is needed is the kind of passion with which William Morris portrayed work as the great pleasure when under conditions of democratic control, and creation as the driving force to end the destruction inherent in the profit system. Society will be transformed through people understanding capitalism and desiring socialism. Such consciousness inevitably involves strong human feeling.

About a hundred years ago, Paul Brousse boasted of being a “possibilist”. In other words, he was prepared to compromise politically with the system he claimed to oppose. Like thousands who have followed him since, from the SDF to the SWP, he supported what Karl Popper has called “piecemeal social engineering”. To campaign for mere modifications of capitalism is to be absorbed and swallowed by the very prejudices socialists have to fight against. When the Socialist Party of Great Britain was formed, it was dubbed “impossibilist” because of its determination to stand openly and consistently for a system of society which is yet to be established. In that sense only, can socialism be called “utopian”: utopia is the Greek word for nowhere, and socialism does not yet exist anywhere, although the forces bringing it about are present everywhere within capitalism. Problems which are fully grasped contain their solution within them. Only humans can think conceptually, envisaging something before building it. This capacity can be used to look at history scientifically. By predicting and organising, we can assert control over the constant process of social change.

Anatole France said that “Without the Utopians of other times, men would still live in caves, miserable and naked”. It is because of the misery which still prevails that people are interested in the elusive utopias over the seas and far away. But the time has come to reject the American Dream of “free enterprise” and the Russian Dream of dictatorship flattering itself with the false name of “socialism”. To leave the nightmare of the present, all of the tools are to hand. The raw materials, the machinery, the organisation. The rest is up to you. 

Clifford Slapper

Running Commentary: Myths of equality (1981)

The Running Commentary Column from the September 1981 issue of the Socialist Standard

Myths of equality

Do not believe the common myth that we are no longer living in a class-divided society. Class is not about being “classy”. It is not something you can take on or reject. While there is still the institution of property in human society we are all born into families who either do or do not possess it. The Low Pay Unit has just produced Low Pay Review 4, which shows that the lowest paid workers today are relatively worse off than the lowest paid in 1886, when figures were first collected. More wealth is produced today than a century ago, but those who are born to no property and are therefore forced to go out and work, producing that wealth, now receive proportionately less of it.

Mr. Chris Pond, director of the Low Pay Unit, comments: “The government’s assertion that workers could protect their jobs by cutting wages is a cruel deception. It is in those industries in which wages have fallen furthest, precisely because of the reduction in demand for the goods and services produced, that have faced the biggest job losses” (Guardian, 2/6/81). And do not forget the Royal Commission on the Distribution of Income and Wealth, which reported in 1979 (after five years of Labour government) that the richest one per cent in Britain own more wealth than the poorer eighty per cent.

Against this background, which is based on a minority class owning stocks and shares and other property, and deriving a vast unearned income from employing the rest of us, the “European Socialists” tell us to pull in our belts still further. On 28 April this year, an Amsterdam conference of the “Socialist International” agreed unanimously that “the time had come to promote wage controls firmly linked to economic democracy” (Guardian, 29/4/81).

Are you trying to escape from this wage-slavery which is imposed upon us? The Pearl Assurance Company has recently been advertising what they call the Capital Accumulator Plan. Basically, this means workers struggling to save up their hard-earned cash for them to spend on a few trinkets just before they die. We can be sure than Pearl shareholders, among others, will be profiting from the process.

But don’t they know there is a far more reliable “Capital Accumulator Plan”? It works like this. You inherit a few million pounds (be sure to choose the right parents) or, perhaps rob a few banks (be sure not to be caught and incarcerated). Then you employ (exploit) a few thousand workers (who chose the wrong parents) and accumulate a few million more. At the moment, there are dozens of annual Company reports being published which illustrate the process. Just take one example. Mothcrcare. Profit after tax: £8,634,000. Earnings per share: 13.39p. Dividends per share: 5p. Mr. S. Zilkha and Mr. E. Zilkha, both on the Board, have between them 11,478,776 shares. Their dividend will be £573,938.80. Their earnings will be £1,537,008. They are not employees, they are owners. They do not produce, they possess. “Profit per employee” is declared to be £4,422 for the year. Each worker, then, was paid just enough to keep them fit to work, and produced about as much again on top for the benefit of their masters. That is what is known as “Civilisation”.

Take power

The Child Poverty Action Group has produced a report. Poor and Powerless, showing how the gas or electricity is being cut off in more than 770 households each day because the families concerned cannot afford to pay the bills. This is in spite of the fuel industry’s Code of Practice introduced in 1976 supposedly to reduce the hardship of those very people. The reductions in the real value of child benefit, unemployment benefit, sickness and industrial injury, and maternity benefits together with cuts in the real value of wages, have contributed to worsen the situation since the onset of depression, For example, [ . . . ] disconnected 37,648 people last year, more than three times as many as in 1978. The report quotes particular cases, such as one low-paid family of six children, one of whom had just been discharged from hospital after a bone marrow operation, who were cut off for a gas debt of £17.

The piecemeal suggestions of the CPAG, such as forcing the fuel industries to obtain court orders for such cases, or raising benefits to low-income families, will not remove the problem. As long as people are dependent on employers or the state for a meagre income, poverty will remain an integral aspect of society. Only in a classless society, where everything is owned in common, and resources are freely available to all, will we be able to feel properly secure. As long as the profit system is retained, workers’ living standards will be cut down to the minimum that the employers can get away with it.

American fuel companies have a mechanism called a service limiter adapter. In most parts of America, it is illegal to cut off consumers’ power supplies, so they have found this simple way round it. The adapter can reduce the supply in varying degrees, so that particular appliances cease to function one by one. One New York official has said: “The great attraction is that defaulters face an uncomfortable time without lives being put at risk in freezing weather conditions”.

Sick society

The Office of Health Economics have reported that work days lost through sickness for March 1981 are 21 per cent below the average for the same month over the past four years. The drop coincides with a one million rise in unemployment and the report suggests that high unemployment has made people so afraid of losing their jobs that they may be going to work even when ill.

If not, however, perhaps they can become ill once they get there. The CBI, the Chemical Industries Association and the Association of British Pharmaceutical Industries have mounted a vigorous campaign against proposed regulations to protect workers from dangerous chemicals. Section Six of the Health and Safety at Work Act, if it is passed, would prescribe the testing of certain chemicals used in industry, such as Dioxin, used in pesticides, which causes miscarriages and deformed births. “Tightening controls will involve the chemical and pharmaceutical industries in added cost, and this is the core of their objection” (Guardian, 10/8/81). In a confidential memo to members in June, the CBI stated: “CBI is likely to challenge the philosophy underlying the new controls . . . Industry has consistently opposed over-regulation and unnecessary bureaucratic controls by governments in the field of harmful substances”.

In a society of common ownership, production would be solely to satisfy human needs, and not for the profit of a minority. Under democratic control, work can become a pleasure in itself. But when it is owned and controlled by the likes of the CBI, the slogan is wealth before health.

Housing

Speaking of wealth, the Daily Mail did an interesting profile of Michael Heseltine on 17 July. It showed how the man who was sent to Liverpool to work out for his Prime Minister the puzzle of why people living in slums are frustrated, has four houses himself. One in Belgravia, worth £600,000, a country estate in Oxfordshire worth £750,000, a £100,000 “hideaway” in Exford, and a smaller place in Swansea, “not for personal occupation”.

He took some of his fellow capitalists on a bus-trip round Liverpool to see how the other sort live, and to work out how to buy off their discontent. The same issue of the Daily Mail reported on the court case involving Per Hegard, the “man who could buy everything”. His ownership of several companies allows him to live off the work of thousands, riding on their misery. He has six Rolls Royce cars, three yachts, two jet planes, half a dozen mansions and a £15,000 cigar bill.

Those who work to create Hegard wealth for him have least and suffer most, and it is in defence of the property of such people that millions die in wars fought over the control of markets; and his grasping need for profit causes pollution, industrial danger, poverty, destruction and waste.

The World Bank's World Development Report for 1981 refers to the millions living and dying in extreme poverty, and contains two predictions, one “optimistic” and the other less so. The optimistic forecast is that by the end of the century the number on the verge of starvation will fall from 750 million to 630 million. On the other hand, they say, it may rise to 850 million. But it is in our hands to make it fall to nought immediately, and to end all poverty and war, if we combine to end the profit system and create a community where wealth is produced freely for direct use according to needs.

Clifford Slapper

Economics Exposed: Ownership and control (1987)

The Economics Exposed column from the June 1987 issue of the Socialist Standard

The whole of human history has consisted of a series of social systems. Each of these social systems has been seen by most of the participants as a way of meeting human needs, by producing and distributing wealth. Those who have been prominent in the introduction of new types of social relationships have claimed that their movements were a step forward for humanity, a dramatic improvement in the organisation of wealth production.

In reality, however, we can now look back and understand that in each case what was really happening was that a particular class of wealth owners or would-be wealth owners were in fact pursuing their own interests, as a class, and simply dressing up this interest as being "the public interest". This was more than ever the case with the rise of the capitalist class in the seventeenth, eighteenth and nineteenth centuries. At that time, the conflict was between the needs of the "modernising" mercantile and manufacturing interests on the one hand and the landed aristocracy on the other.

The key choice facing humanity in the twentieth century, in contrast, is that between capitalism and socialism as systems of society. The socialist movement is unlike all previous movements for change. It emerged over the past hundred years as an expression of the interests of the working class. And unlike all previous classes, the working class forms a vast, dispossessed majority across the world which has no interest at all in developing any "property" base of its own. Indeed, any utopian schemes to turn all workers into small-time capitalists themselves, are in fact doomed to failure for just this reason; the survival of workers within capitalism depends on selling, at the best price possible, the only resource which, by definition, a wage or salary-earner can control — our own ability to work.

The interests of the majority class in society have therefore become identified more and more obviously with the destruction of all property relationships, rather than with their perpetuation. Even after decades of reformist theory and practice from both Tory and Labour parties in post-war Britain, for example, the existence of capitalism still guarantees that wealth becomes increasingly concentrated in the hands of a minority, as we shall see below.

In this column last month it was stated that this minority "possess” the working class as part of their assets. This reference to possession must, of course, be interpreted loosely, since capitalism has no use for the customs of ancient Greece and Rome, under which the wealth producers were the permanent property of slave-masters. Today, when employers invest in the productive power of wage-earners they still, like their ancient counterparts, enjoy the right of ownership over all wealth created by those wage-earners and yet they are not responsible for housing or feeding their wage-slaves outside any specific periods within which they are contracted to be employed.

What then, are the key differences between capitalism and socialism as economic systems?

1. Ownership and control

Capitalism is the dominant system of society throughout the entire world today. In every country, a minority class own and control the productive resources. Farms, factories, industrial plant and machinery, transport and communication networks; all of these are effectively in the hands of a small minority and controlled ultimately for their benefit, rather than for the free use and benefit of all. According to the official statistics published in the Social Trends survey (HMSO, 1987) the most wealthy ten per cent in Britain in 1984 owned more than half of all marketable wealth. This minority ownership and control of society's productive resources of course takes various forms. In the case of nationalised industries, the former shareholders now enjoy regular interest on the state bonds they were compensated with, so they continue to profit from the wealth created by the workers just as they did in the days when they were explicitly the owners. And in the case of Eastern-bloc style state control, or of "nationalisation without compensation". we see a new class of state bureaucrats, fulfilling the role of owning, controlling and profiting from production within that sector of the world capitalist system.

Socialism, by contrast, means the common ownership and democratic control of all productive resources. Factories and farms would then become the common heritage of all humanity, no more hived off or labelled with title-deeds than is the air we breathe, and freely accessible for the use of all.

2. The motive of production

On the socialist basis of placing these resources firmly in the hands of the human race as a whole, rather than allowing them to be owned and controlled by a minority group, it would then for the first time become possible for us to change the basis on which wealth is produced. At present, wealth production is likely to take place only if the goods and services which would result are likely to be profitably sold for cash on the world market. The level of production of everything across the world today is therefore tailored to meet market requirements rather than human needs.

Because the primary aim of production under capitalism is the generation of profit and the accumulation of capital, rather than purely to meet the needs of humanity as safely and comfortably as possible, it therefore follows that human life itself almost always comes a poor second to the pursuit of profit, as these two clash daily within the present. global social system. Examples of this abound, so here we present just one recent example, of the ironically named Herald of Free Enterprise:

Commercial pressures have prevented design changes in roll-on roll-off ships which might have saved the Townsend Thoresen ferry which sank off Zeebrugge harbour last Friday . . . Captain Nic Ruthford of the International Federation of Ships' Masters Associations, which has long expressed worries over Ro-Ro safety, said he would press for all Ro-Ros to be redesigned. He said: "The big problem is that one owner is not going to make expensive alterations that would put him at a disadvantage compared with his competitors until he absolutely has to".

(The Independent,10 March 1987)

Just like the millions who die each year of starvation or hunger-related disease while politicians dream up schemes for cutting back on production to restore profit levels, or for destroying the so-called "surpluses", likewise those who died in the ferry disaster were also sacrificed on the altar of profit.

3. The lives of the majority

One of the most important myths of capitalist economics, which must be exploded, is that workers are free-acting, independent agents, each "seeking their fortune" as best they can within the economic competition of the capitalist jungle. In fact, it is a key feature of the economic system we currently live under that the working-class majority are forced, through economic necessity, to take their own ability to work on to the labour market to be sold as a commodity. As a result of this, we are compelled to subjugate all of our human qualities of individuality and freedom. to give up our own creative needs and impulses, to cut out any individual style we may have, and present ourselves as neatly packaged and reliably productive machines for the consumption of our employers.

Consider, for example, the following passage from an official report which was attempting to persuade international employers to invest in British workers, by stressing the exploitative potential of what is on offer:

Not only does Britain's work-force perform well, its costs are remarkably low for what is one of the world's most highly developed countries. US Department of Labor figures show that British wage rates are among the lowest in the Western world. In addition, "on costs" (i.e. those labour costs which are additional to wages, such as state social security schemes and the financing of voluntary sick and pension schemes) are very low in Britain . . You will find the British work-force of today disciplined, motivated, skilled and ready for work. 

(BRITAIN, The Preferred Location, prepared by the Department of Trade and Industry, and the Central Office of Information. 1985)

It would appear, from such brazenly degrading statements, that the British ruling class believes they can talk about workers "behind our backs" without our knowledge. Perhaps they were forgetting that mass literacy has been predominant in Britain for some time.

To summarise, then. Past history has been a series of conflicts between classes, with each successive system serving the needs of a different minority class. Socialism means the total abolition of all property relationships, and is therefore the solution to the problems currently facing the working-class majority. Under capitalism, a minority own and control productive resources and production is geared to their profit. In socialism, productive resources would be owned in common by the whole of humanity and democratically controlled, so that production could be geared to human needs rather than the needs of the market. Under capitalism, the lives of the majority are dominated by the need to survive by selling our working ability on the labour market. The misery which results can only be ended by socialism, in which human beings would cooperate together consciously, to produce wealth with the sole aim of meeting human needs themselves.

Next month, we shall examine the precise mechanism by which capitalism functions, the exploitation of wage-labour.

Clifford Slapper