Poverty or misery: a correction (1957)

From the February 1957 issue of the Socialist Standard

In the article “Poverty or Misery” in the January issue (page 5, middle of column 2) reference was made to Mr. Strachey’s unjustifiable use of a translation which gave the word “poverty” in place of the German word meaning “misery” in a passage from Marx’s Capital. This point stands, but error was made with regard to the various editions of Capital. The editions in English of Volume I. of Capital are:—

(1) The Swan Sonnenschein edition (1886) translated by Samuel Moore and Edward Aveling, is based on the 3rd German. This was the only English edition edited by Engels.

(2) The Charles Kerr edition (1906) is the same translation as the Sonnenschein, except for incorporation of additions and revisions to text made by Engels to the 4th German edition. These amendments to text were translated by Ernest Untermann. 

(3) The Allen & Unwin edition (1938) is a facsimile reprint of the Sonnenschein. The amendments made by Engels to the 4th German edition, are printed as an appendix. It is only these amendments which Dona Torr translated. 

(4) The Allen & Unwin edition (1928) in one volume was newly translated by Eden and Cedar Paul from the 4th German edition. (It was reviewed in the Socialist Standard in March, 1929). 

Later on this edition was taken over by Dents and published as two volumes in the Everyman series.

Ed. Com.

SPGB Meetings (1957)

  Party News from the February 1957 issue of the Socialist Standard

A feeble criticism of Marx (1948)

From the January 1948 issue of the Socialist Standard

Modern criticism of Marx tends to crystalise itself into the concession that Marx discovered but unfortunately over-emphasised certain important truths about the nature of social development. Thus do his capitalist critics damn him with a faint praise. Mr. Christopher Hollis, broadcasting “On the Merits and Defects of Karl Marx” (Listener, 4/9/47) offered a slight variation of the theme by at least appearing to praise him with rather more than faint damns. Apart from that his treatment of Marx has no further claim to originality.

Marx himself, sensitive to the fact that his analysis of existing social forms demanded some insight, into his historical method, presupposed in the preface, to “Capital,” people who were willing to learn something new and therefore think for themselves. Viewing his motley crowd of critics by and large, might suggest that this presupposition erred on the side of over-optimism. Indeed many of Marx’s critics have resolutely refused to take him neat. Instead they have preferred to swallow him heavily diluted with secondhand versions and hear-say of others. The sharpness and flexibility of Marx’s method must, however, be judged by the way Marx himself used it. The fact that certain people have criticised Marx without troubling to discover what can be learned from Marx himself has not prevented them from offering their own versions “of what Marx really meant” or should have meant. It did not, of course, prevent Mr. Hollis.

Calling Marx’s Historical Materialism crude economic determinism he nevertheless conceded that economic circumstances have a great influence on men’s views and conduct. “It is a naive and adolescent crudity that they are the sole influence,” he added. It is more naively adolescent for Mr. Hollis to attempt to foist on Marx a view he never held and the fallacy of which he himself exposed. Education, philosophy, religion, law, and political struggles, as Marx revealed, in their action and reaction on each other, played an important part by in turn modifying and influencing the main trend of economic development. What Marx did say was that the key to the whole social picture was to be found in the economic relations under which men live, for it is this which constitutes the most important influence over men’s lives and through their lives their ideas, institutions, and general cultural activities.

For Marx all social development is historically conditioned. That men make history is central then to his doctrine. Not out of any old circumstances it is true but out of the material conditions they find to hand ; again for Marx the vital difference between a colony of bees, or an organisation of ants lies in the fact that men’s historically determined social behaviour is consciously formulated for given purposes and directed towards given ends. Mr. Hollis could even learn that Marx’s theory of Historical Materialism is not only a way of understanding history but through that understanding a way of helping to make it.

According to Mr. Hollis Marx’s economic determinism merely formulated the fact that human nature had been predominantly ruled by greed throughout history. To expect human nature to change, except by the most gradual evolution, was from the standpoint of Marx’s own logic and materialistic thesis, utterly irrational. Socialism being ruled by a spirit of love and service was therefore impossible. Capitalism may pass, said Mr. Hollis, indeed it is reasonable to think so, but on the day of its overthrow the new Socialists and Communists speaking the language of the classless society will establish themselves as a new governing class.

Marx’s belief in the coming of Socialism, was, according to Mr. Hollis, the rewriting of his ancient Jewish ancestral creed, Marx being the son of a Jew who became baptised in the Christian faith, Marx himself the inheritor of generations of Jewish faith translated the coming of the Lord in terms of the coming Communist revolution. Other “psychologists” have also explained Marx’s theories in terms of personal motivation. With that delightful lack of agreement and refreshing inconsistency which characterises “the finding” of these mind experts they have arrived at different conclusions to those of Mr. Hollis. Thus Marx’s theories of social revolution have been rationalised, as a desire to be revenged on his father for turning a Christian; the result of an ineradicable inferiority complex ; and even as a bye-product of an unhealthy liver. Doubtless a perverse ingenuity could think up a, dozen more reasons equally good—or bad. We for our part confess our utter inability to attempt an objective assessment of a many ideas in terms of subjective personal motivation. Generally speaking, such is the vast range of human motives that they are mostly too complex and obscure for people themselves to be really clear about them. For us the only satisfactory criterion of a man’s ideas is whether it is a more, or less objective representation of the processes he seeks to explain. Mr. Hollis’ attempts to deal with Marx’s theories from this aspect were, however, singularly unsatisfactory.

Mr. Hollis even described Marxism among other things as a psychology. Although he added “there is no psychologist today who would accept Marxian Psychology.” He thought that in the realm of psychological motivation there was infinitely more truth in Adler’s lust of power theory than in Marx’s crude economic determinism. Not only Marx himself but also his theories are shifted by Mr. Hollis into the realm of “psychological motivation.” The results of Mr. Hollis’ efforts in so doing are sensational. For if we are to believe Mr. Hollis it is not Marx’s view that it is the historical development of social productive forces which put men’s social needs and economic interests in a definite social cast but rather it is certain fixed and inflexible psychological attributes which bring about the social superstructure necessary for their expression. Mr. Hollis, with a wave of his psychological wand, is thus able to turn Marx the materialist into Marx the idealist. For Marx, if we are to believe Mr. Hollis, merely regarded historic social changes as but the derivative and outcome of a state of mind, albeit a greedy state of mind. Social productive relations are not then the prior and indispensible conditions for men’s existence but some ghostly process tacked on as it were to their immutable economic behaviour. All of which leads to the inescapable conclusion that Marxism is but the affirmation of the subjectivist claim that nothing exists but thinking makes it so. Mr. Hollis is probably unaware of the fact that it was Marx who with objective criticism and scientific acumen scourged those idealistic thinkers, such as Stirner, Bentham, etc., who held such notions! Incidentally, although innocently, Marx also scourged the idealistic Mr. Hollis.

Marx, however, denied that men’s economic interests and needs were to be found by an abstract psychological study of men’s minds; any more than they can be found in a physiological study of their bodies. Such interests are not psychologically derived but socially conditioned. More specifically, men’s social interests and economic exigencies have their origin not in the consciousness or unconsciousness of individuals but in the role these individuals play as members of a social group or class, in the organisation of production. Whether a man is born into that social group which makes him slave owner or slave, feudal lord or serf, employer or wage earner, depends not on his good or bad intent but on a set of productive relations indispensable to his existence and independent of his will. A mode of production based then on private property relationships, expresses the way different classes stand to each other in the division of wealth and the manner and extent in which the total social product is divided between them. In a society such as Capitalism the continued social well-being of the class who own the means of wealth production is dependent on the exploited class who are non-owners. It is true that hero and there an individual succeeds in changing his independent status, but for the overwhelming majority of the dependent class their social and economic conditions are given. Consequently their position of social servitude cannot be changed without revolutionising the productive relationships which make this servitude indispensable for the exploiters The interests of an individual are then but the expression of the common interests of his class. Whatever incidental differences may arise between members of the same social group they are subordinated and subservient to those common benefits that serve their class needs.

In the same way the conflict of class interests is never a conflict which originates and centres around abstractions like “human greed” and “lust for power.” These class conflicts themselves have their objective source in the antagonistic character of social relations based on class ownership of the means of living. The solution for the resolving of these class conflicts likewise is not the outcome of arbitrary choice or ethical preference. On the contrary it is the conscious realisation of concrete class needs made possible by the objective opportunities provided by the development of the social forces within present day society. For it is only when social production is freed from the restraint of private ownership which gives power over the lives of the many and hampers their- free development can a state of affairs—common ownership of the means of living—provide the social basis on which “the free development of each individual is the condition for the free development of all.” Which shows how much or how little Mr. Hollis understood of the subject he so kindly undertook to explain.

Nevertheless, Mr. Hollis assured his listeners that Capitalism was passing away. While Mr. Hollis was reticent about the shape of things to come he was at least emphatic that the shape would not be Socialism. Sombrely his political horoscope pointed instead to the emergence of a new ruling class. From his statement that the new Society was in its birth pangs we may deduce the fact that the exploited section will continue to be the working class. The economic function of the working class is, of course, to produce surplus value, i.e. the difference in value over and above the cost of their own subsistence and the value of the total product they produce. The appropriators will then be Mr. Hollis’ “new ruling class” who will monopolise the means of living. But it is this method of exploitation based upon the conversion of the dispossessed labourers’ working energies into a commodity and a section who appropriate their unpaid labour which is the starting point and distinctive feature of Capitalism as an historic mode of production. Nothing in essentials will be changed in Mr. Hollis’ “new society.” For a new ruling class to come into existence it must presuppose an entirely new set of economic conditions having entirely different social aims and economic objectives. To call managers, functionaries, bureaucrats, etc., operating and monopolising the means of production under the aegis of the State, a new ruling class is a misnomer. As appropriators of surplus value they would merely be fulfilling the same economic function as the entrepreneur and private corporations they had replaced. The method of exploitation would still exist in the form of capital and wealth accumulation ; or more strictly capital accumulation by the process of seeking, as far as possible, the expansion of surplus value, would be the dominant economic aim and objective. What distinguishes a ruling class is not a particular set of personalities who make up its ranks but the particular way a ruling class, by ownership of wealth resources, appropriates the labour of others. Mr. Hollis’ new ruling class would then be merely different individuals of the old ruling class. In the same way as the former Nazi leaders by forced purchases, appropriation and penetration into large scale industry did not, as some have fondly imagined, form the, nucleus of a new ruling class, but as recipients of surplus value, became part of the German Capitalist class.

It is also an illusion held by Burnham and other supporters of the so-called “managerial revolution” that State intervention weakens and finally destroys the basis of Capitalism. What, in actual fact, does happen is that with the monopolistic growth of modern Capitalism the political functions of the State become more and more integrated into the economic functions of capital. The purpose of political controls is then to ensure as far as possible the smooth running of the various branches of Capitalist production ; the easing of the friction between various sections of the Capitalist class; and the regularising and spreading over of some part of the capital resources of the ruling class in the main field of Capitalist production. State intervention, so far from weakening Capitalism, attempts to strengthen and preserve it in the interests of the Capitalist class as a whole. Even where a considerable measure of State control of industry has been carried out it merely means that the appropriation of surplus value is carried out by the State on behalf of collectivised capital. That is why Mr. Burnham, in his desperate attempt to find a new economic basis for his Managerial Society, merely discovered the novelty of another name for a form of highly developed State Capitalism.

Mr. Hollis also tried to foist on Marx an economic breakdown theory. He said Marx held that only by loans to undeveloped countries was Capitalism able to stave off the breakdown due to its inability to generate sufficient purchasing power ; finally, however, collapse would come. Nowhere did Marx put forward such a doctrine.

Mr. Hollis also thought that the increase of the wealth of the poor was a denial of Marx’s forecast about the development of Capitalism. To talk of the increase of the wealth of the poor is a comical phrase, like talking about the increased health of the permanently diseased. He argued that the worker’s standard of living has increased incomparably more than in all previous recorded history. Yet, strangely enough, never, perhaps, has history recorded such vast inequalities of income on the scale obtaining in Capitalism. What is true is that in spite of the incomparable increase in producing wealth in ever vaster quantities the poverty of the great majority in Capitalism is not merely a logical deduction from Marx’s theories but a physical and social fact.

Mr. Hollis complained that the taxation of the rich was becoming increasingly heavier. One can only say that a system of society, such as the present, where the State is compelled to spend vast resources on the upkeep of such things as armies, navies and armaments in general, can hardly constitute a satisfactory defence of capitalism. If anything it is another excellent reason why Capitalism should go.

That Mr. Hollis should read into what he calls the logic of Marx his own crudely naive and adolescent fatalism of a world in the grip of iron laws based on human greed is lamentable. What is perhaps more lamentable is that it should obtain licence to be performed publicly. Doubtless, however, the traditional “B.B.C. impartiality” is best preserved by letting its listeners hear Marx explained by non-Marxists or even anti-Marxists.

In conclusion we may add that from Mr. Hollis’ discourse on Marx we failed to discern either “the merits or defects of Karl Marx.” We did, however, in this respect discover the defects of Mr. Hollis.

Ted Wilmott

A Fabian and his Fabianism (1947)

From the December 1947 issue of the Socialist Standard

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

Tories in search of a policy (1947)

From the November 1947 issue of the Socialist Standard

Annual Conferences of the major political parties are convenient and useful affairs. Delegates make speechlets on the ”Platform’s” proposals without really affecting them in any way. Other delegates politely listen. On occasions they even clap or cheer these speechlets. Such a social gathering helps to generate a feeling of amity and good-fellowship suggestive of the atmosphere of the Annual Outing or “Beano.” For the party leaders it is an admirable sounding-board by which to magnify their personal influence over their followers. It also enables them to indulge in those spell-binding speeches which do so much to rekindle the fires of their supporters’ political enthusiasm. Fires, which often tend between one Conference and another to burn dangerously low.

This, of course, really covers the water front of the Brighton Conservative Conference. Nevertheless, incidentals arising from it might paint a moral or adorn a tale.

Bernard Shaw’s “A Black Girl in search of God” has nothing on a Tory Party in search of a Policy. In the past such mundane things as detailed policies have rarely troubled them. Maintenance of Law and Order ; Preservation, of Our Glorious Empire; and an occasional red-herring like Tariff Reform have been considered ample for securing votes. With these and other nebulous promises they successfully moved the Electorate. Neither can they claim that the Electorate have been unduly fickle or faithless. Apart from two short and not highly significant breaks of the 1924 and 1929 Labour Governments the Tories enjoyed political power for eighteen years. Forty-odd years of Labour Party “Nationalisation” propaganda, among other things, provided some useful spade-work for digging a hole round the Conservative castle. It was through this hole that the Tory majority finally disappeared. The working class at length decided to give “Labour” a chance at running things.

The need of finding a rival policy to attract votes from the Labour Party has caused consternation in the Conservative ranks. Last year, at Blackpool, they began their search for one. This year’s Conference has shown it is not to be found in Brighton. To be restored as the “rightful claimants” of political power by the Tories time-honoured expedient of holding a successful General Election Inquest on the Labour Government's failures, appears the only hope.

Unfortunately for the Tories their failure to find some concrete alternative to the Labour Party programme lies deeper than any apparent inability to formulate one. The need of British Monopoly Capitalism compels the State to become more and more an active partner in its affairs, and so unify the diverse elements in accordance with the requirements of capitalism as an economic unit. This leads to that rigorous uniformity of political measures which is so marked a feature of modern capitalist administration. The main task of alternative Government is in essentials to supplement and extend what the last Government began.

Thus it can be said of any real alternative policies for running Capitalism what a geological text book once said of “Snakes in Iceland”—”there are none.” That is why, to use an Irishism, the more the Tories are different from the Labour Party the more do they seem the same thing—only even more so.

The Tories claimed that their Charter was “a bold advance in political and social affairs.” The merest cursory glance shows it to be a retreat into the Cloud-Cuckoo Land of vapid platitudes and cloudy generalisations. Mr. Eden once again took on the role of drummer-boy for the Tory, Brave New World. Although sounding the tocsin valiantly he could produce nothing more than The Need of Real Leadership : a Properly Balanced Budget; More Production, and Streamlined Controls. All of which led the Manchester Guardian (3/10/47) to say: “The seven points of the Charter would have been subscribed with equal fervour by most members of the Labour Party.”

Even the Tory Daily Telegraph could only lamely underscore Mr. Eden’s speech by saying that “in the first essentials of Government the Conservatives could provide better men.” It also significantly commented : “an alternative Government can be found which will either do other and better things—or the same things better.” This suggests that the Conservative Campaign will boil down in essentials to the exhortation: “Play the game you Labour cads. It’s our turn to bat.”

Because political parties exist for the requirements of Capitalism as a whole the Tories could not afford to indulge in sterile controversy about the alleged principles of Nationalisation. The Telegraph simply stated :—”Nationalisation had gone far. enough.” The mines will not, then, be denationalised in the event of a Tory Government. Likewise no indication was given that Railways, Electricity or Gas would be returned to Private Enterprise or, more correctly, Private Monopoly. Neither have they suggested that shareholders in the Bank of England or stockholders in Cables and Wireless should yield up good Government scrip signed by a Treasury official for something signed by a company director. As for the suggestion of denationalising the Steel Industry time will come for that when the Labour Government has finally made up its own mind on the matter of nationalising it.

Such a decision to preserve the already accomplished projects of the’ Labour Party implies, no reversal of the economic traditions of the British Capitalist Class. Whether it bo the Post Office, the B.B.C., Municipal Gas or Electricity, Governments in the past have never hesitated to take them from private control where it has been thought necessary for the interests of the Capitalist Class as a whole. If further evidence was needed there is Mr. MacMillan’s book, “The Next Five Years,” suggesting that Armaments, Transport, some forms of Insurance, and Electricity, were suitable for State Control. Mr. Churchill in the 1918 Election also urged a measure of State Control over all monopolies, especially Transport and Power, a fact which the adroit Mr. Morrison reminded them of in the House of Commons Debate on The Address. (Times, 21/11/46.)

Even the Tory cry of “Give Private Enterprise a chance” merely echoes the Labour Party’s oft repeated claim of leaving, after Nationalisation schemes had been carried through, eighty per cent. of Industry in Private Control. Mr. Morrison informed his own electors at Lewisham that Nationalisation must be carried through where necessary in the interests of efficiency, but most of Industry should remain private and prosperously enterprising. (The Economist, 10/5/47.)

The Tories also propose to retain Controls even, to the point of “streamlining them.” Mr. Wilson, President of the Board of Trade, has also announced : “Controls will be streamlined.” (Evening News, 7/10/47.)

Even that last stronghold of Toryism—Imperial Preferences—has fallen. It has been taken in the rear by that doughty “Empire Free Trade” Crusader, Mr. Bevin. Perhaps the bitterest quarrel that may yet ensue between “Labour” and Tory may be over who are “the true breed” of our great Imperial Traditions. Mr. Eden taunted the Labour Party with the fact that they are mere recruits who have only recently begun to think imperially. (Daily Telegraph, 3/10/47.) The Daily Herald (3/10/17) stung to the quick of its Imperial pride, retorted that “unlike the Tories who have only thought Imperially, the Labour Party acted Imperially.”

The leading article of the same issue told its readers that the Tories had put forward no practical measures beyond those already put in force by the Labour Government. Indeed its general tenor was to the effect that the Conservative proposal really supported what the Labour Government were doing. It is surely a strange logic by which to justify its own policy. How often in the past have Labour Party spokesmen condemned the Tory Party as the Party of Wealth and Privilege?

It now finds that acceptance by the “wealthy” and “privileged” of their main planks is a source of comfort and even congratulation. For the honest and humble “Labour” stalwart the fact that his party shares so much common political ground with ”The Traditional Enemies” of the working-class should be a source of embarrassment and shame.

There is, of course, the vexed problem of rival bidding for working class votes. While the Tories may not want to offer more inducements than their Labour Party rivals they cannot make it seem that they are offering less. In a class system of exploitation based on private property ownership of the means of living they propound the tragic jest of a nation-wide community of property owners. Mr. Eden in his opening speech (Daily Telegraph, 3/10/47) could offer no more than some future vague ownership of largely mythical houses for the working class, and the dangerous expedient of Co-partnership and Profit Sharing.

Ownership by workers of their habitation does not mean ownership of the means of living. It is only ownership of mills, factories, railways, raw materials, etc., which constitute that. These things are the monopoly of a privileged class and provide the sole means which enable them to live on the unpaid labour of the workers. This class privilege will remain as long as Capitalism endures.

Co-partnership is equally a tasteless joke. There can be no partnership between owners of the instruments of wealth production and non-owners. Evidently the Conservatives view it as a means to stimulate greater productive activity from the workers. But, as The Economist (12/10/46) in dealing with the Tory pamphlet on the subject said, “There is nothing to show that such schemes would be more successful in the future or as a means to incentive for greater production.” The Economist even agreed that Co-partnership as it stands “is an empty mockery.” It will, of course, remain an empty mockery under whatever form it appears. They commented that the Tories had much to learn about Industrial Psychology. They even suggested “Sir Stafford Cripps knew a lot more about how to get increased output from the workers.” Recent events might -suggest how right they were.

As befits a great leader, Mr. Churchill repeated his Blackpool performance by absenting himself from the three days’ Conference proceedings. The old gentleman nevertheless turned up as usual on the Saturday afternoon. The delegates then enjoyed a rare display of oratorical fireworks. So a good time was had by all.

Mr. Churchill, as an accomplished political quack of long standing, had no difficulty in showing to the satisfaction of those present, that the famous “Tory blue powders” were superior in every way to the Labour Party’s “pink pills.”

According to an American authority on the subject the rate of output of suckers is one per minute. Undoubtedly if increased production could be applied here it would greatly assist the Tory “Confidence men” to pull off their political “Three Card Trick” once again.

It has been suggested in what may be well informed quarters that an early Conservative election victory might in the long run prove disastrous for them. The return of either a Tory or Labour Government will certainly prove disastrous for the real interests of the working-class; both in the long run—or short run.

Ted Wilmott

Have pity on them (1947)

From the November 1947 issue of the Socialist Standard

At times the many-sided interplay of World Affairs presents a confused and complex character that does not permit of ready and facile interpretation. To admit that often we are only wise after the event is not necessarily a confession of a lack of one’s powers of perception or a deficiency in native intelligence.

It may also be that in this process of becoming wise after the event there are some who take longer than most. It may even be that there are others who never become wise about events at all.

Which brings us to Mr. Clynes’ article, “When Crisis comes to the Cabinet.” (News of the World, l4/9//47.) Mr. Clynes also sketches there what, for him, were apparently the essential features of the 1931 economic crisis. That crisis happened sixteen years ago, a fair period you will agree for cogitation and reflection on what it was all about. After reading Mr. Clynes’ article we can only conclude that sixteen years has not been long enough for him to have become really wise after the event.

Mr. Clynes, who was Home Secretary in the 1929-31 Labour Government, says that during crises he has been behind “closed doors.” He means 10, Downing Street, of course. With such qualifications he offers the newspaper’s readers “a picture of what happens.”

Perhaps the ”negative” of the picture has remained in “the dark-room” of Mr. Clynes’ memory too long. For, to use a slightly technical term, the picture is sadly lacking in definition and detail. Instead of a clear-cut impression of the real political significance of the events produced by and associated with, the 1931 crisis there is merely a confused blur of disconnected incidents and trivial political minutiae. Thus we get a presentation of “day by day Cabinet meetings, of men with white strained faces, going painfully over one scheme after another to meet a frightening situation.” Of strained nerves and tempers. The sudden bitter enmity of life-long friends. A broken-hearted and bewildered Cabinet deserted by their leader, Ramsey MacDonald, and so on. Touching, no doubt, but scarcely enlightening as a piece of political history.

Neither does any word issue from the lips of the chief characters in the picture to indicate in the slightest what the real nature of the Cabinet Crisis was. Indeed, so far as the understanding of events being gathered from what at the time was said, its significance apparently is to be found in what was not said. For Mr. Clynes’ tells us that not only was MacDonald reticent to the Cabinet concerning a visit to him in the early crisis days by the private secretary of King-George V, but, moreover, he refused to disclose to them what had passed between the King and himself at a Buckingham Palace interview. One could comment that MacDonald’s preference for a silent part in “the picture ” was indeed a rare choice for perhaps the most garrulous politician of the age.

In spite of the apparently crucial importance which Mr. Clynes rather obscurely attaches to MacDonald’s silence in the matter of the crisis, we could assure him—if that were needed—that whatever passed between King and Premier in the crisis talk would not have materially affected the nature of the 1931 economic crisis or the main trend of events which resulted from it.

The fact that MacDonald refused to spill the beans on what was said is open to the more charitable suggestion that so far as any concrete proposals about the handling of the crisis was concerned he had no beans to spill. It may even be that he didn’t discuss the crisis with the King at all. After all it is Secret History and our guess might be as good as anybody’s in the matter.

Mr. Clynes does, however, inform us that MacDonald and the Cabinet had agreed on matters which it seemed were regarded as unalterable; although about the question of what these matters were, Mr. Clynes himself is highly reticent. Albeit MacDonald altered the unalterable by the simple device of continuing his Premiership with the aid of the Tories instead of that of the Labour Party.

Mr. Clynes, anxious perhaps to cushion any criticism of his party’s failure to effectively deal with the problems of Capitalism in so far as they affect the workers’ interests, assures us that Ministers are fallible human beings. We, of course, have never said anything to the contrary. To which he further adds a somewhat tearful, spare a kind thought for the poor politician plea, by exhorting us “in our own worry and uncertainty to have Pity on them.”

It would seem that only at Election Times does the cloak of Papal infallibility fall upon the shoulders of political spokesmen. Only then, with much fingering of their political rosaries, do they proclaim with almost divine assurance to the electorate that “They are the Way, the Truth and the Light.” Only then does isome leader take on the role of a political Moses whose mission it is to lead the workers into “The Promised Land.”

It is only when political parties have become the Government of the country that they discover they are liable to be the prey of the mysterious and malignant economic visitations popularly known as “Blizzards,” “Catastrophes” and “Disasters” and for whose coming they assume no responsibility or claim any real control. It is these things which it seems set to nought their good intentions and bring to dust their political programmes and promises. In this manner do “our statesmen” translate the economic contradictions of Capitalism into librettos for the eternal political theme of the struggle between the Forces of Good and The Powers of Darkness.

Mr. Clynes tells us that Ministers “are, perhaps, family men each with domestic worries and as deeply involved as the rest of us in the common disaster which threatens our common citizenship.” No doubt this touching spectacle of the domestic worries of Ministers, such as paying the rent, meeting the milk bill or the uncertainty of the next meal, getting all mixed up with the affairs of State, is a sombre reminder of the price that has to be paid for “Democracy.” Whether the Fascist Dictatorship can be explained by the fact that Hitler was a bachelor up to the last few days of life and presumably had no family responsibilities, might engage the attention of those “psychological gentry” who are always trying to explain social and economic events by processes which have nothing to do with them. Nevertheless both Goebbels and Goering were family men and for that matter, so was Mussolini.

Doubtless, the raising of families by our Ministers is a worthy and human concession to the democratic notions of our age, but what precisely its connection is with the objective cause of the economic crises of Capitalism, Mr. Clynes fails to explain.

Mr. Clynes then tells us that “as the result of an half-an hour’s angry disagreement we were going out into the desert deprived of four-figure salaries, secure positions, the confidence of bewildered supporters and indeed of any political future for which we had painfully given our working lives.” This, indeed, must have been the supreme moment “When Crisis comes to the Cabinet.” In view of all this it will not perhaps come as a surprise when he informs us that among the varying emotions experienced by some of his colleagues, avarice was one of them.

And if the gentle reader impatiently asks what has all this to do with the political and economic events of the 1931 period, we can only say that it is Mr. Clynes’ article on the crisis and not ours.

Nevertheless Mr. Clynes does make some attempt to more realistically portray how the crisis came to Britain. For instance we are informed that foreign countries’ confidence in Great Britain was shaken—a not altogether unknown phenomenon in this country’s history. As a result of this lack of confidence “shipload after shipload of gold was loaded at the docks and passed overseas.” “At every bank queues of people tried to draw out silver and notes. Business almost stopped.” Again, £10,000,000 in gold was withdrawn and the Bank of England was by an emergency Act relieved of the necessity to pay out gold on demand. To remove any possible misapprehension these shiploads, of gold were not the nest-eggs of the working class becoming an article of export. Neither were the bank queues those of workers trying to draw out their “savings” as a preliminary to departing to sunny climes. The “going off the Gold Standard” in this country was of no vital concern to the workers because they had never been on it. Indeed the only standard the working class have ever been on in the present system is, a “Copper” one and that will remain their money evaluation as a class, whatever financial arrangements the capitalist class come to in times of crisis.

For Mr. Clynes, however, the cessation of the normal functions of The Bank of England indicated that “Britain shivered on the verge of catastrophe”.

To cap it all that other great working class institution, The Stock Exchange, closed down temporarily. However, those other working class institutions, the Labour Exchange and the Public Assistance Committee, were very much open and marked by a continuous and feverish activity.

“Then,” says Mr. Clynes, continuing his crisis theme, “for no apparent reason confidence returned.” “At mid-day Treasury officials felt a degree of terror. By the afternoon speculators were buying instead of selling . . . the tide had turned … a great crisis was weathered.” Such a description of the nature of the crisis strongly suggests a marked affinity with that vague and unaccountable phenomenon called an Act of God.

At a less sensational level we could offer the somewhat more accountable explanation, that the year 1931 was witnessing one of those familiar trade cycles which Capitalism is periodically subject to. Also the fact of going off the Gold Standard was merely an effect—not a cause of the crisis. Capitalists all over the world, faced with glutted markets and unsaleable stocks, were not only anxious to cut their commitments but were demanding gold as the means of payment in any transaction that occurred. Other Capitalists and their financial institutions were busily trying to call in loans, in view of the slump. Faced then, with the catastrophic decline of international trade it was inevit able that the creditors of British Capitalism should seek bullion as the only means for liquidating debts incurred. Thus a heavy drain on the Bank of England’s gold reserves was an automatic consequence of the conditions brought about by general and chronic “overproduction.”

To explain a capitalist crisis of “overproduction” in terms of financial panics and stringency is like attempting to explain Delirium Tremens by the patient’s shudders and shivers. Although Mr. Clynes tells us “that the crisis in money was passed” a few incidental features of the crisis, like nearly 3,000,000 unemployed, economy cuts, falling wages, distressed and devastated areas and the general intensification of poverty, remained for some years. Such crisis events, however, are not the best kind of reminiscences to keep for one’s political old age. Neither perhaps do they constitute the best form of Sunday afternoon reading for the working-class readers of the News of the World.

We have, of course, on other occasions dealt with some of Mr. Clynes economic fallacies, as far back as 1919 and as recently as the June Socialist Standard of this year. Undoubtedly Mr. Clynes’ consistent propaganda in “more production” campaigns has revealed him as an untiring advocate of harder work for other people.

But Capitalism is a profit-motive economy and it is profit anticipation which not only determines how wealth is produced but in the final analysis how much is to be produced. Thus with every increase in wealth-producing efficiency a greater quantity of goods are enabled to be thrown on to the market. Workers’ wages constituting but a fraction of the wealth they produce, it is insufficient to absorb the ever greater amount of the goods turned out by them. In the case of the Capitalists their effective ability to consume the products of labour is fixed by the limits of their personal and physical capacities. Hence a greater portion of their “surpluses” tend to go into greater investments of those industries which turn out productive goods,. The contradiction between the expanding forces of production and the limited class income distribution inherent in Capitalism is thus intensified. It is this which finally leads to glutted markets. Effective demand ceases, or to put it another way, a condition is reached where no purchasers can be found. Profit anticipation then declines or disappears. Production is, then curtailed; plants close down; workers are dismissed and all the familiar conditions of a slump make their appearance.

Thus Mr. Clynes’ sovereign remedies—greater productive output on the part of the worker—for dealing with unemployment and low wages, provide the very means for bringing about in a shorter time those very conditions which he seeks to obviate.

It would appear that Mr. Clynes has been so busy during his life, assisting or seeking to assist in the administration of Capitalism that he has never had time to acquaint himself with a few simple facts about the system he has, helped to run. Thus do “Practical Politics” keep our statesmen, so far as the understanding of this present system is concerned, in a perpetual economic “Egyptian Darkness.”

Should we then include Mr. Clynes among those politicians he asks us “to have pity on?”

Ted Wilmott

SPGB Meetings (1946)

Party News from the November 1946 issue of the Socialist Standard

SPGB Meetings (1933)

Party News from the October 1933 issue of the Socialist Standard

 

Blogger's Notes:

'R. Lord' was Robert Lord, who joined Central Branch of the SPGB in October 1925. His membership lapsed in January 1935.

'A. Goldberg' is not listed in the membership records but there was a David Goldberg, who was a member of Hackney Branch from March until 1925 until he was killed in action during World War Two. Barltrop mentions him in The Monument.

'S. Stewart' was the party name used by Stella Jackson.

There is no listing in the (incomplete) party membership records for a 'D. Russell'.

'G. Cameron' possibly William Cameron.

Party News Briefs (1956)

Party News from the October 1956 issue of the Socialist Standard

The Autumn Delegate Meeting will be held on Saturday and Sunday, October 6th and 7th, at Head Office (52, Clapham High Street). The Saturday session commences at 2 p.m, and on Sunday at 11 o’clock.

Meeting on Suez. At short notice, owing to the topicality of the subject, another successful Sunday evening meeting was held at Denison House, Victoria, on September 16th. The audience numbered over 200 and many non-Party members were present. Comrade Wilmott was the speaker and Comrade Fahy was in the chair.

Swansea Branch have had some good meetings this summer. Comrade Young went down from London and addressed two meetings. The members are very pleased with the result and no doubt will continue their good work of getting letters in the local Press regarding the Party and Socialism.

Sunday Evenings at Head Office, October 14th is the starting date for lectures at Head Office, illustrated with films. For full details see elsewhere in this issue.

The Literature Circulating Committee are planning an October Sales Drive of the Socialist Standard, and details are given in this issue of meeting places for canvassing. If Comrades rally to these sales drives and increase the Standard sales, they are propagating Socialism and reducing the loss we now sustain on literature.

Phyllis Howard

The Scientist's dilemma (1952)

From the October 1952 issue of the Socialist Standard

A spectre is haunting Asia—the spectre of Malthusianism. It so haunted Professor A. V. Hill, this year’s president of the British Association for the Advancement of Science as to virtually turn his address into a 1952 edition of Malthus’ “Essay on Population.”

Stating that the greatest problem to-day was the unrestricted growth of population—he had in view the Asiatic population—he said better medical services, prolongation of the span of life, lowering infant mortality, are accelerating the rate of population. "There is much discussion,” he went on to say, “of human rights, but do they extend to unlimited reproduction? Might not the consequences of such beliefs lead to soil exhaustion, international tensions and disorders which would threaten civilisation itself? ” He then asked “If ethical principles deny our right to do evil are we justified in doing good when the foreseeable consequences are evil? ” That, said the Professor, constitutes the ethical dilemma of science.

Professor Hill thus shares with Malthus and the Neo Malthusians the belief that population is in itself a potential source of evil which can actualise in overpopulation and result in widespread hunger, destitution and disease.

Malthus, a good Whig, but mostly a bad economist, also believed that. Living in what was perhaps the most pitiless period in English history—the Industrial Revolution—he held that the social misery it engendered was due to the fact that there were too many mouths and too little means with which to feed them. He stated that poverty and vice were due to over-population. Professor Hill switches the picture to Asia and arrives at the same conclusion. Just as Malthus declared that the giving of public charity would only aggravate the problem of over-population, so Professor Hill suggests that medical services and other aids to the peoples of Asia might have the same effect.

The growth of population is not of course governed by exclusive “Natural Laws.” In Western Capitalism, where the nature and tempo of production demands certain nutritional standards, these nutritional standards have not led, as predicted by Malthus and his followers, to accelerating the increase in population. In fact for decades now fertility has shown signs of declining. To the bogey of over-population there has been contrasted the bogey of under-population whose effects the “experts” have proclaimed would be almost as catastrophic.

Undoubtedly the higher nutritional levels and greater leisure of the workers of Western Capitalism as contrasted with the workers and peasants of India and China have made sex a less important emotional factor in their lives. Further, the insecurity of the wage worker in Western Capitalism and such things as unemployment, war, the housing situation, etc., are elements in family limitation. The entry of women into industry and the desire on their part to be relieved of the age-long burden of large families, have exercised a powerful influence on family limitation. The laws of population, as Marx pointed out, are not to be found in natural laws, but in a given historical situation. We may add that the world has never lived on the perilous margin between increasing population and food supplies which Malthusian doctrine would indicate.

A superficial survey might lead to the conclusion that the miserable living standards of the peoples of India and China are due to over-population. Professor Hill notes with dismay the five million yearly increase in the population of India where even with present plans for social aid, pre-war standards will hardly be restored. de Castro in “A Geography of Hunger,” puts the rate of increase at 4 million yearly, which amounts to a 1 per cent. increase, a figure, he adds, not very different from the European rate since 1900.

India, like Western Capitalism, is a place of contrast. It is a place of poverty for the many. It is also a place of vast wealth for the few. When the British ruling class added what was known as the Jewel of the Empire to their glittering colonial collection they did little or nothing during their stay there to improve the lot of the Indian people. When Professor Hill speaks of the impulses of decent humanity which insist that suffering should be relieved, history shows that the pukka Sahib was notoriously deficient in these things. It might also be interesting to note how much British rule was responsible for retarding the economic development of India and thus contributing to the distressing state of affairs that obtain there to-day.

In the past the native rulers of India and the British colonisers have evinced no real desire to raise the level of the masses. Thus Indian agriculture has remained in an intolerably primitive condition. It has been estimated that only 43 per cent, of the country is cultivated. One might think that an attempt to utilise for productive purposes the remaining portion by the application of Western resources and scientific techniques would constitute a challenge to those decent impulses of humanity instead of leading to the ethical dilemma in which Professor Hill finds himself.

Where there is poverty and degradation high birth rates and high death rates will inevitably occur. As Ritchie Calder said in the News Chronicle (4/9/52), “Men who live like animals breed like animals,” and we could add, die like them as well.

To suggest, as many Neo Malthusians do, that birth control is an answer to the problem, ignores the fact that a population could not by the mere act of reducing itself supply the necessary increased muscular energy that would be needed for an increased production of economic resources necessary for higher living standards. It could be held that where productivity is low and the death rate and ill health of people are high, large families are an inevitable and necessary feature of the. situation. It can be shown then, as de Castro emphasises in “ A Geography of Hunger,” that it is not over-population that leads to poverty, but the reverse. No wonder Marx caustically referred to Malthusian doctrines as “a libel on the human race.” We may add also that in a world where the privileged few exploit the unprivileged many, and that includes China and India, there can be no dominant social motive for the betterment of the vast majority by the use of all the economic resources available.

Again the class character of income distribution, inherent in Capitalism, compels it, if profits are threatened, to throw fish back into the sea, burn grain and coffee and generally restrict production no matter how crying the needs of the peoples of the world might be. And if further evidence was needed to show the misdirection of wealth production in Capitalism, a fellow scientist of Professor Hill, Sir Boyd Orr, has told us that soil exhaustion and erosion and the waste of labour and material on armaments threatens the world with famine.

It is perhaps pathetic to witness Professor Hill, a competent scientist in his own field, applying to complex social problems, not the appropriate level of scientific judgment, but a vague and amorphous ethical one.

Because of his lack of understanding of the nature of the world he lives in, the future for him is sinister and uncertain. Like Malthus he propounds a philosophy of social pessimism. We are optimistic enough to believe that economic and social development will falsify his gloomy prognosis as they falsified that of Malthus.

It would seem that fear and uncertainty of the future lead Professor Hill to sec in the “over-populated" a threat to Western ideas and the ordered existence of one’s life. Thus for him the withholding of economic resources from undeveloped countries might be one way of ensuring Western supremacy. The world will then still be the White Man’s World. From that assumption it is only a short step to a belief in a Master Race. Such assumptions, if widely held, help to prepare the ground for its realisation.

Perhaps that is why Professor Hill relegated the atomic bomb to a second place in world problems. It would seem, however, that Professor Hill does not like the idea of killing. He thus raises a dilemma unnoticed by himself. While he is opposed on moral grounds to killing, dying by hunger might be a necessary evil. Apparently, like Pope, he holds—"Thou shall’st not kill but need’st not strive, officiously, to keep alive.”

One might say in conclusion, looking at the ethically minded and their inhuman suggestions for the salvation of man, one sighs for the humanity of the anthropoid ape.

Ted Wilmott

SPGB Meetings (1938)

Party News from the October 1938 issue of the Socialist Standard

SPGB Outdoor Meetings (1936)

 Party News from the August 1936 issue of the Socialist Standard

SPGB Meetings (1953)

Party News from the August 1953 issue of the Socialist Standard

Open Air Propaganda (August) (1937)

Party News from the August 1937 issue of the Socialist Standard

SPGB Meetings (1938)

Party News from the July 1938 issue of the Socialist Standard

Blogger's Notes:

The July 21st 1938 Lewisham Branch meeting, "Breakaway Unions—For or Against" is an interesting one. Frank Snelling and Bill Waters were both bus workers, and were both involved in rank and file movements in their union. Snelling ended up leading a breakaway union. More details about the bus workers, their rank and file movement and background on Frank Snelling are available at the following links:

• Aug 1938: 'The Busmen's Problem: New Unions or old'
• Oct 1946: 'Mr. Thurtle misfires'
• Apr 1995: Review of Ken Fuller's Radical Aristocrats: London Busworkers from the 1880s to the 1980s

East Ham Parliamentary Campaign (1938)

Party News from the July 1938 issue of the Socialist Standard