Equality by Edward Bellamy (novels to improve english .TXT) 📖

as if they had been sawed off to one measure, and that consequently life would become so monotonous that people would all hang themselves at the end of a month. This objection is beautifully typical of an age when everything and everybody had been reduced to a money valuation. It having been proposed to equalize everybody's supply of money, it was at once assumed, as a matter of course, that there would be left no points of difference between individuals that would be worth considering. How perfectly does this conclusion express the philosophy of life held by a generation in which it was the custom to sum up men as respectively 'worth' so many thousands, hundred thousands, or millions of dollars! Naturally enough, to such people it seemed that human beings would become well-nigh indistinguishable if their bank accounts were the same.

"But let us be entirely fair to your contemporaries. Possibly those who used this argument against economic equality would have felt aggrieved to have it made out the baldly sordid proposition it seems to be. They appear, to judge from the excerpts collected in this book, to have had a vague but sincere apprehension that in some quite undefined way economic equality would really tend to make people monotonously alike, tediously similar, not merely as to bank accounts, but as to qualities in general, with the result of obscuring the differences in natural endowments, the interaction of which lends all the zest to social intercourse. It seems almost incredible that the obvious and necessary effect of economic equality could be apprehended in a sense so absolutely opposed to the truth. How could your contemporaries look about them without seeing that it is always inequality which prompts the suppression of individuality by putting a premium on servile imitation of superiors, and, on the other hand, that it is always among equals that one finds independence? Suppose, Julian, you had a squad of recruits and wanted to ascertain at a glance their difference in height, what sort of ground would you select to line them up on?"

"The levelest piece I could find, of course."

"Evidently; and no doubt these very objectors would have done the same in a like case, and yet they wholly failed to see that this was precisely what economic equality would mean for the community at large. Economic equality with the equalities of education and opportunity implied in it was the level standing ground, the even floor, on which the new order proposed to range all alike, that they might be known for what they were, and all their natural inequalities be brought fully out. The charge of abolishing and obscuring the natural differences between men lay justly not against the new order, but against the old, which, by a thousand artificial conditions and opportunities arising from economic inequality, made it impossible to know how far the apparent differences in individuals were natural, and how far they were the result of artificial conditions. Those who voiced the objection to economic equality as tending to make men all alike were fond of calling it a leveling process. So it was, but it was not men whom the process leveled, but the ground they stood on. From its introduction dates the first full and clear revelation of the natural and inherent varieties in human endowments. Economic equality, with all it implies, is the first condition of any true anthropometric or man-measuring system."

"Really," I said, "all these objections seem to be of the boomerang pattern, doing more damage to the side that used them than to the enemy."

"For that matter," replied the doctor, "the revolutionists would have been well off for ammunition if they had used only that furnished by their opponents' arguments. Take, for example, another specimen, which we may call the aesthetic objection to economic equality, and might regard as a development of the one just considered. It was asserted that the picturesqueness and amusement of the human spectacle would suffer without the contrast of conditions between the rich and poor. The question first suggested by this statement is: To whom, to what class did these contrasts tend to make life more amusing? Certainly not to the poor, who made up the mass of the race. To them they must have been maddening. It was then in the interest of the mere handful of rich and fortunate that this argument for retaining poverty was urged. Indeed this appears to have been quite a fine ladies' argument. Kenloe puts it in the mouths of leaders of polite society. As coolly as if it had been a question of parlor decoration, they appear to have argued that the black background of the general misery was a desirable foil to set off the pomp of the rich. But, after all, this objection was not more brutal than it was stupid. If here and there might be found some perverted being who relished his luxuries the more keenly for the sight of others' want, yet the general and universal rule is that happiness is stimulated by the sight of the happiness of others. As a matter of fact, far from desiring to see or be even reminded of squalor and poverty, the rich seem to have tried to get as far as possible from sight or sound of them, and to wish to forget their existence.

"A great part of the objections to economic equality in this book seems to have been based on such complete misapprehensions of what the plan implied as to have no sort of relevancy to it. Some of these I have passed over. One of them, by way of illustration, was based on the assumption that the new social order would in some way operate to enforce, by law, relations of social intimacy of all with all, without regard to personal tastes or affinities. Quite a number of Kenloe's subjects worked themselves up to a frenzy, protesting against the intolerable effects of such a requirement. Of course, they were fighting imaginary foes. There was nothing under the old social order which compelled men to associate merely because their bank accounts or incomes were the same, and there was nothing under the new order that would any more do so. While the universality of culture and refinement vastly widens the circle from which one may choose congenial associates, there is nothing to prevent anybody from living a life as absolutely unsocial as the veriest cynic of the old time could have desired.

OBJECTION THAT EQUALITY WOULD END THE COMPETITIVE SYSTEM.

"The theory of Kenloe," continued the doctor, "that unless he carefully recorded and authenticated these objections to economic equality, posterity would refuse to believe that they had ever been seriously offered, is specially justified by the next one on the list. This is an argument against the new order because it would abolish the competitive system and put an end to the struggle for existence. According to the objectors, this would be to destroy an invaluable school of character and testing process for the weeding out of inferiority, and the development and survival as leaders of the best types of humanity. Now, if your contemporaries had excused themselves for tolerating the competitive system on the ground that, bad and cruel as it was, the world was not ripe for any other, the attitude would have been intelligible, if not rational; but that they should defend it as a desirable institution in itself, on account of its moral results, and therefore not to be dispensed with even if it could be, seems hard to believe. For what was the competitive system but a pitiless, all-involving combat for the means of life, the whole zest of which depended on the fact that there was not enough to go round, and the losers must perish or purchase bare existence by becoming the bondmen of the successful? Between a fight for the necessary means of life like this and a fight for life itself with sword and gun, it is impossible to make any real distinction. However, let us give the objection a fair hearing.

"In the first place, let us admit that, however dreadful were the incidents of the fight for the means of life called competition, yet, if it were such a school of character and testing process for developing the best types of the race as these objectors claimed, there would be something to have been said in favor of its retention. But the first condition of any competition or test, the results of which are to command respect or possess any value, is the fairness and equality of the struggle. Did this first and essential condition of any true competitive struggle characterize the competitive system of your day?"

"On the contrary," I replied, "the vast majority of the contestants were hopelessly handicapped at the start by ignorance and lack of early advantages, and never had even the ghost of a chance from the word go. Differences in economic advantages and backing, moreover, gave half the race at the beginning to some, leaving the others at a distance which only extraordinary endowments might overcome. Finally, in the race for wealth all the greatest prizes were not subject to competition at all, but were awarded without any contest according to the accident of birth."

"On the whole, then, it would appear," resumed the doctor, "that of all the utterly unequal, unfair, fraudulent, sham contests, whether in sport or earnest, that were ever engaged in, the so-called competitive system was the ghastliest farce. It was called the competitive system apparently for no other reason than that there was not a particle of genuine competition in it, nothing but brutal and cowardly slaughter of the unarmed and overmatched by bullies in armor; for, although we have compared the competitive struggle to a foot race, it was no such harmless sport as that, but a struggle to the death for life and liberty, which, mind you, the contestants did not even choose to risk, but were forced to undertake, whatever their chances. The old Romans used to enjoy the spectacle of seeing men fight for their lives, but they at least were careful to pair their gladiators as nearly as possible. The most hardened attendants at the Coliseum would have hissed from the arena a performance in which the combatants were matched with such utter disregard of fairness as were those who fought for their lives in the so-called competitive struggle of your day."

"Even you, doctor," I said, "though you know these things so well through the written record, can not realize how terribly true your words are."

"Very good. Now tell me what it would have been necessary to do by way of equalizing the conditions of the competitive struggle in order that it might be called, without mockery, a fair test of the qualities of the contestants."

"It would have been necessary, at least," I said, "to equalize their educational equipment, early advantages, and economic or money backing."

"Precisely so; and that is just what economic equality proposed to do. Your extraordinary contemporaries objected to economic equality because it would destroy the competitive system, when, in fact, it promised the world the first and only genuine competitive system it ever had."

"This objection seems the biggest boomerang yet," I said.

"It is a double-ended one," said the doctor, "and we have yet observed but one end. We have seen that the so-called competitive system under private capitalism was not a competitive system at all, and that nothing but economic equality could make a truly competitive system possible. Grant, however, for the sake of the argument, that the old system was honestly competitive, and that the prizes went to the most proficient under the requirements of the competition; the question would remain whether the qualities the competition tended to develop were desirable ones. A training school in the art of lying, for example, or burglary, or slander, or fraud, might be efficient in its method and the prizes might be fairly distributed to the most proficient pupils, and yet it would scarcely be argued that the maintenance of the school was in the public interest. The objection we are considering assumes that the qualities encouraged and rewarded under the competitive system were desirable qualities, and such as it was for the public policy to develop. Now, if this was so, we may confidently expect to find that the prize-winners in the competitive struggle, the great money-makers of your age, were admitted to be intellectually and morally the finest types of the race at the time. How was that?"

"Don't be sarcastic, doctor."

"No, I will not be sarcastic, however great the temptation, but just talk straight on. What did the world, as a rule, think of the great fortune-makers of your time? What sort of human types did they represent? As to intellectual culture, it was held as an axiom that a college education was a drawback to success in business, and naturally so, for any knowledge of the humanities would in so far