If Fabianism came to be the political Bible of the Labour Movement then
Sidney Webb (the late Lord Passfield) was its Prophet. Of him,
Lord Listowel in the House of Lords said: “That the Labour Party came to regard him much as the Children of Israel must have regarded Moses . . . who pointed a way through the ‘Wilderness to the Promised Land’.” (
Hansard, 20/10/47.) Undoubtedly, Webb, more than any other Fabian, foretold of the New Jerusalem which was emerging, painlessly, inevitably, almost imperceptibly from the present Social Order. The Labour Government’s historic mission is, it seems, to demonstrate that this Fabian New Jerusalem is merely Capitalist “Old Babylon,” writ large.
The Liberal Lord Samuel also spoke of Webb as a political pioneer and one of the principal founders of a Great Party. The Conservative Lord Salisbury called him the founder of the Fabian Society and intellectual father of the Labour Party. The Archbishop of Canterbury mentioned the close connection between Webb and the Church on the question of Social Reform. “He also desired to associate himself with the Tributes paid.” (Hansard, same issue.) Speaking for ourselves, “We come to bury Caesar not to praise him.”
The Fabian Society was founded in 1881. A group of “educated people,” so their historian,
Mr. Pease, assures us, not without a little unction it seems : “We were aware of Marx,” he says, “but I do not think at the time the Society was founded we had read or assimilated his ideas.” (“
History of Fabian Society,” p.24.) A statement probably as true now of the Fabian Society as it was then.
Non-acquaintance with Marx’s ideas has not prevented successive generations of Fabians from solemnly pronouncing him “A great thinker.” It was apparently only what he thought about that for them is of so little consequence. Mr. Pease even thought “That every passing year brought added conviction that the broad principles of Marxism will guide the evolution of Society during the present century.” (“History of Fabian Society,” p.236.) The sentence before, however, had noted that the first achievement of Fabianism was to break the spell of Marxism in England
As against Marxism the Fabians began by denying that Socialism could only be the outcome of historic development. Webb on behalf of the Fabians assured us “that no special claim is made that Socialism has a basis in history.” (“Fabian Essays,” p.36.) Instead we are presented with a plurality of Socialisms each dependant on their particular environment and, it appears, geographical location. “Thus Fabianism,” Mr. Pease told us, “was English Socialism,” The political and industrial conditions being somewhat different in degree in Scotland, he added. While in Ireland an application of socialist principles had not been seriously attempted. Nor, we presume, Wales or the Channel Islands.
Marxism, we must add. is a unified world conception based on an analysis of the sum totality of existing social productive relationships—Capitalism. If is thus able to demonstrate that the very development of capitalism provides the economic and social conditions for its replacement by an entirely different social arrangement based on common ownership and production for use. The present system being universal in character the Socialist Society which supersedes it must have the same universal character. There can then be no different kinds of Socialism, i.e., a Scotch Socialism in contrast to an English Socialism. Socialism being world-wide in extent the same social system must operate and be universally valid throughout the entire Socialist world.
Such is the stuff of which Fabian “Socialism” was made. Indeed Fabianism cut this “stuff” into even smaller parts, and presented us with such microscopic “socialist” portions as “Socialist London,” “Socialist Birmingham,” even “Socialist Poplar” and “Socialist Bermondsey.”
Shaw’s admission in the Fabian Tract 41 that “he and the early Fabians had no true knowledge of Socialism” is hardly a confession. For Shaw still holds most of Mr. Pease’s “Socialist illusions.” The venerable Shavian beard would seem to illustrate in this respect that wisdom is not necessarily denoted by whiskers—not even when they are Fabian whiskers.
What then are the fundamentals of Fabianism? Even the Fabians themselves seem wholely ignorant of them. “There never has been a Fabian orthodoxy,” said Mr. Pease, “because no one was in a position to assert what the true faith was.” (“History of Fabian Society,” p.237.) Nevertheless continued Mr. Pease, “We obtained freedom of thought,” An attribute which Pease seemed to think highly desirable.
No doubt for a “Socialist” organisation which included all shades of political opinion advised voting against what it termed Socialist candidates if it meant splitting the vote and keeping the more popular “progressive” candidate out, and which supported Imperialism and war, such “freedom of opinion,” was not merely desirable but essential.
Apparently for the Fabians Socialism, like the poor, has always been with us. According to Webb “Socialist philosophy is but the recognition of the principles of social organisation in great part unconsciously accepted. The history of the 19th century was an almost continuous record of progress in Socialism.” The Socialist cat is thus out of the Fabian bag. Fabian Socialism is merely the acceptance and extension of all State activity. In pursuance of this theme Webb in a grotesque passage records what for him seemed the progress of Socialism. He enumerates such things as State control of the Armed Forces, Gas-works, Parks, Cemeteries, Slaughter Houses, Pawn-broking Establishments and Leper Islands. (“Fabian “Essays,” pp.18-51.) Even State registration of hawkers, dogs, cats, cabs, and inspection of baby farms and Scotch red herrings are all evidence of Socialist legislation ! For Webb a pedlar’s licence was proof that we were enjoying a semi-socialist existence. While such institutions, as the War Office and Scotland Yard were important milestones on the high road to the full Socialist Commonwealth.
The Socialism of Webb, in spite of protests from some Fabian quarters, became the accepted and authorised version. It merely turns out to be but the bureaucratic organisation essential for the maintenance and upkeep of Capitalism. Social reforms can likewise be included under this category. The 19th century Factory Acts constituted State intervention against the unrestrained character of prevailing capitalist exploitation. Such exploitation would finally have led to a catastrophic decline in workers’ productivity and thus profits. Sanitation laws constituted a safeguard for the wealthy against epidemics. Education Acts are designed to give workers’ children the training necessary for the wage-labour status they will one day assume. Unemployment Acts. Health Insurance, Old Age Pensions, merely denote the need to regulate the wide-spread poverty and destitution caused by the economic effects of capitalism on the working class. While certain reforms may give the worker slight but often merely transient amelioration they leave untouched the poverty resulting from his class-position in present society. The undertaking by the State of such activities are on the grounds of cheaper and more efficient administration. At the same time they spread the burden of taxation evenly over the entire capitalist class.
As for Nationalisation of Key Industries, advocated by Fabians for many years, it has come to pass. Nevertheless, the Tories or Liberals do not propose to denationalise them if returned to Power, while the theme of a “planned Capitalism” is as much their theme as that of the Labour Party.
Even the Fabian “Gas and Water Socialism” was but a Radical legacy bequeathed by Joseph Chamberlain. Municipalism, its other name, merely seeks to prevent the whole capitalist class from being used as a milch-cow by the private ownership, often of a monopolistic character, of such things as heat, light, power, etc. As for parks, libraries, museums, etc., being bits of Socialism, Chamberlain, with brutal frankness, regarded them as merely “the ransom paid for the privilege of holding property.” Fabianism is then a thing of shreds and patches. Shoddy remnants, second-hand from the Tory and Liberal political shops, sewn into a Fabian patchwork. Finally, on the subject of Municipal Socialism, we have Pease’s admission that it needed for its adoption and extension no advocacy from the Fabians. (“History of Fabian Society,” p. 81.)
The maturing of Capitalism into monopolistic forms and the integration of the State into its economic functions and activities, have been idealised by the Fabians into a programme of State Capitalism. The very developmental trends of Capitalism and its associated bureaucratic growth has then been presented as its opposite—Socialism.
It was this very evolution of Capitalism towards monopolistic forms that gave to Fabianism its automatic and ineluctable character. If the Mills of Capitalism were grinding small they were nevertheless grinding out “Socialism” every day. Such was the cumulative effect of all this that one day Capitalist Society would become a Socialist Society and no one would notice it. The economic revolution is going on every day, said
Mr. Clarke, practically independent of our desires or prejudices. (“
Fabian Essays,” p.62.) The Tories and Liberals, declared Webb many times, were committed to “Socialism” as much as the “Socialists.” He added, even people who believe Socialism a foolish dream were its unconscious instruments. According to the Fabians the coming of Socialism was as inexorable as an act of Nature. While the Fabians assigned themselves the role of midwives in the period of social gestation, the existence and growth of the “Socialist” seed inside the womb of Capitalist Society was apparently innocent of human agency. No greater miracle has been claimed since the birth of Jesus. This is a denial of the Marxist dictum, that given the material conditions to hand, men make history. Dressed up in its Sunday clothes this piece of Fabian fatalism is called “the inevitability of Gradualism.”
This was also a denial of the class-struggle and of the need of the working class to capture political power for the overthrow of Capitalism. For effective Socialist action and understanding they substituted political auto-suggestion. Because society was evolving gradually in the “Socialist” direction, they said, things were going to get better and better for the workers. Given the Fabians in control the results were, guaranteed. Such was the pernicious Fabian doctrine which sought to insulate the working class from a true perspective of their class position in Capitalist Society.
With this automatic process went a peculiar Fabian opportunism. With typical Fabian discreetness they called it “Permeation.” While telling the workers they should have an independent party of their own, they felt that they, the Fabians, should be free to work in and with every group or party for the favourable growth and influence of their ideas. Telling the Tories and Liberals “we” were already half way to Socialism, from which there was no turning back, the other half may as well be travelled in unison nnd together.
The Fabians also helped form the Labour Party by their active association with that party’s parent body—The Labour Representation Committee. So well did the Fabians, permeate the Labour Party that it could at length have uttered with some truth, “We are all Fabians now.” This Fabianisation of the Labour Party made, however, the Fabians superfluous. After a time they became an integral part of the Labour Party and as an independent political organisation for all practical purposes the Society permeated itself out of existence. Such is the inevitability of gradualness. However, Sidney Webb could claim that the Labour Party was. not a class party but one representing National interests who were ready to take over the Government of the country. Appropriately enough the Labour Party’s 1918 programme. “Labour and the New Social Order” was drafted by Webb.
Little wonder that “Fabian Socialism” representing its establishment as “the co-operative outcome of all sections of the community” was regarded as a welcome substitute by those in the saddle for the Marxist ” Class Struggle ” and “Social Revolution.” A “Socialism”—State Capitalism—that left their real class position undisturbed they could regard with equanimity, even interest. They might even agree with Shaw. ” That it was as easy and matter of course for the average respectable Englishman to become a Socialist as a Liberal or Tory.” (“Fabian Essays” 1908 preface.) The Fabians not merely made their Socialism respectable, they made it fashionable. Thus the announcement by an heir of wealthy interests that be had become a Fabian convert to his family might have merely occasioned a remark from his Mamma that his father had become one at an even earlier age.
The adoration of the State and its administrative functions by the Fabians has interesting implication’s. Thus Webb said “We must take more care to improve the social organism than our individual development. It. is not the individual’s development which is the highest cultivation of his personality but the filling in in the best possible way of his humble function in the great social machine.” Shaw, going perhaps even further, implies in Appendix I of the “History of the Fabian Society” that Parliamentary democracy as understood is a mere calling of fools into a ring. He said “Society could never be reconstructed by the type of men produced by popular elections.” Without qualified rulers a Socialist State is impossible, be declares. In a preface to the “Fabian Essays.,” he also states “the very existence of society is dependent on the skilled work of administrators and experts.” Further in the appendix Shaw hoped that “Democracy would demand that only suitable men should be presented to its choice.” Fabians, of course. This is, of course, a. favourite device of dictatorships which, also scorning the notion that people are intelligent enough to run Society in their own interests collectively, demand that only people favoured by nature and circumstances are qualified to take charge. That Shaw himself at length came riding home politically on the shoulders of Mussolini seems not an illogical deduction from his own premises. Fabian State efficiency rather than Fabian democracy would seem their cardinal doctrine. From this it would also seem that Webb and the Fabians anticipated certain features of Fascism.
When Sidney Webb and his wife,
Beatrice, were old people, they went to Russia. Previously they had considered Bolshevism no better than Czarism. “Under Bolshevism the prisons were as full and the rifles as active as under Tsardom.” (“
Decay of Capitalist Civilisation,” p.101.) What they now saw on their visit was a vast administrative machine run by a privileged bureaucracy. And what the Webbs saw, they liked. The Stalinists hailed the Webbs’ approval of their bureaucratic machine as evidence “of the establishment of Socialism in one Country.” For the Webbs it was the establishment of that State Capitalism par excellence which they had advocated for years. And the Webbs were right. As their fellow Fabian, Bernard Shaw, announced on returning from a visit to Russia, “The Bolsheviks have merely realised the Fabian Ideal.”
When the Webb’s came home they wrote a book of 1,200 pages;: “Soviet Communism a New Civilisation?” In subsequent editions the question mark was removed. Apparently this indicated their full approval and sanction of the state of affairs in Russia. In such a truly Fabian fashion did “Socialism” in Russia come into existence.
This, of course, led to a New Communist line on the Webbs. True Lenin had referred to them as bourgeois humbugs . . , social chauvanists . . . guilty of the worst kind of treachery, etc. (“
Lenin on Britain,” p.152.) Likewise the Communist International had denounced Webb and the Fabians as apologists for State Capitalism under the guise of Socialism. (“
Handbook of Marxism,” p. 1,026.) Now the Webbs became “Social Scientists,” “objective thinkers,” etc. In such a fashion did a Communist Party scribe called
Allen Hutt, eulogise Webb in the
Daily Worker (15/10/47.) Incidentally in a book called the “
Final Crisis” (p.96) the writer had approvingly quoted Engels as to the Fabians being a band of place hunters. He also considered the influence of the Fabians to have been disastrous on what he called the Socialist Movement.
The Fabian belief in the silent and peaceful evolution of Capitalism with its bedtime stories to the workers of constantly improving conditions has been shattered by the history of Capitalist developments. No such progress has taken place. Economists like Chiozza Money,
Bowley,
Campion and others have shown how decade after decade road little change in the share of unpaid labour appropriated by the capitalists. Webb, himself, confessed, over 30 years after the founding of the Fabian Society, that one-half of the social product was taken by one-ninth of the community.” (“
The Decay of Capitalist Civilisation,” p.17.) While Pease admitted that “little progress has been made towards Socialism. Private ownership flourishes almost as vigorously as it did thirty years ago.” (“
History of the Fabian Society,” p.243.) Indeed the Webbs’ “
Decay of Capitalism” was a tearful admission that mass unemployment, slumps, and wars were catastrophes not provided for in the peaceful Inevitability of Gradualism, On p.174 these curious Socialists admitted they had never during thirty years in the Socialist Movement, framed an indictment of Capitalism. True that in doing so they seemed to have discovered that there is something inherent in Capitalism which prevents it from functioning in the interests of the vast majority. (
Same book, p.18.) What they never saw was that the “Decay of Capitalism was also the decay of Fabianism.” For that reason they did not disappoint us by failing to reach a truly Fabian conclusion. “In order for the workers and capitalists to understand their problems and each other a little better” they said in the last paragraph, “we offer, perhaps in vain, this little book.” The Webbs in setting out to find out what was wrong in Capitalist Society ended up by offering “a little book” as the solution for its social problems. As usual Class Co-operation was their panacea. Thus the long-chanted formula of these disciples of John Stuart Mill’s humanitarianism, “if only sections of society would be reasonable and sympathetic to each other’s claims.” If, of course, the lion was a vegetarian he might be persuaded to lie down with the lamb.
Such was Sidney Webb and his fellow Fabians. “Educated people” and tireless, seekers after statistical facts, yet never once in their researches did they discover the simple and fundamental truths which underlie present class society; simple truths known to the humblest student of Socialism. While these truths remain simple the confusion caused by people like Webb makes the work of expounding them infinitely much harder. By his advocacy of a Capitalism reformed in working-class interests he helped to blunt the sharp edge of the clear-cut Socialist solution. By accident or design he and the Fabians became formidable political fifth columnists in the ranks of the International working class. As an investigator of social facts and part author of a work like “The History of British Trade Unions,” he may be remembered. As a sociologist and a scientific interpreter of his times he is already in the process of being forgotten.
Ted Wilmott
