Looking Backwards: Chapter 6
I've decided to speed up production on this book.
Dripping it out sooo slow was detracting from the goal of getting new eyes upon it.
Edward Bellamy's Looking Backwards.
This book was first published in 1887, while freedom of thought was still a thing.
I hope you can learn from this outline how to manage the broader world in a way that is agreeable to most everybody.
Only by finding consensus, and living within its parameters, can we hope to live on a peaceful planet.
Rule by force has had its day, time to do something different, iyam.
You will see, if you stick with us through the chapters, why this book was not talked about in the #fakeducation indoctrination center I like to call skool.
Dr. Leete ceased speaking, and I remained silent, endeavoring to form some general conception of the changes in the arrangements of society implied in the tremendous revolution which he had described.
Finally I said, "The idea of such an extension of the functions of government is, to say the least, rather overwhelming."
"Extension!" he repeated, "where is the extension?"
"In my day," I replied, "it was considered that the proper functions of government, strictly speaking, were limited to keeping the peace and defending the people against the public enemy, that is, to the military and police powers."
"And, in heaven's name, who are the public enemies?" exclaimed Dr. Leete.
"Are they France, England, Germany, or hunger, cold, and nakedness?
In your day governments were accustomed, on the slightest international misunderstanding, to seize upon the bodies of citizens and deliver them over by hundreds of thousands to death and mutilation, wasting their treasures the while like water; and all this oftenest for no imaginable profit to the victims.
We have no wars now, and our governments no war powers, but in order to protect every citizen against hunger, cold, and nakedness, and provide for all his physical and mental needs, the function is assumed of directing his industry for a term of years.
No, Mr. West, I am sure on reflection you will perceive that it was in your age, not in ours, that the extension of the functions of governments was extraordinary.
Not even for the best ends would men now allow their governments such powers as were then used for the most maleficent."
"Leaving comparisons aside," I said, "the demagoguery and corruption of our public men would have been considered, in my day, insuperable objections to any assumption by government of the charge of the national industries.
We should have thought that no arrangement could be worse than to entrust the politicians with control of the wealth-producing machinery of the country.
Its material interests were quite too much the football of parties as it was."
"No doubt you were right," rejoined Dr. Leete, "but all that is changed now.
We have no parties or politicians, and as for demagoguery and corruption, they are words having only an historical significance."
"Human nature itself must have changed very much," I said.
"Not at all," was Dr. Leete's reply, "but the conditions of human life have changed, and with them the motives of human action.
The organization of society with you was such that officials were under a constant temptation to misuse their power for the private profit of themselves or others.
Under such circumstances it seems almost strange that you dared entrust them with any of your affairs.
Nowadays, on the contrary, society is so constituted that there is absolutely no way in which an official, however ill-disposed, could possibly make any profit for himself or any one else by a misuse of his power.
Let him be as bad an official as you please, he cannot be a corrupt one.
There is no motive to be.
The social system no longer offers a premium on dishonesty.
But these are matters which you can only understand as you come, with time, to know us better."
"But you have not yet told me how you have settled the labor problem.
It is the problem of capital which we have been discussing," I said.
"After the nation had assumed conduct of the mills, machinery, railroads, farms, mines, and capital in general of the country, the labor question still remained.
In assuming the responsibilities of capital the nation had assumed the difficulties of the capitalist's position."
"The moment the nation assumed the responsibilities of capital those difficulties vanished," replied Dr. Leete.
"The national organization of labor under one direction was the complete solution of what was, in your day and under your system, justly regarded as the insoluble labor problem.
When the nation became the sole employer, all the citizens, by virtue of their citizenship, became employees, to be distributed according to the needs of industry."
"That is," I suggested, "you have simply applied the principle of universal military service, as it was understood in our day, to the labor question."
"Yes," said Dr. Leete, "that was something which followed as a matter of course as soon as the nation had become the sole capitalist.
The people were already accustomed to the idea that the obligation of every citizen, not physically disabled, to contribute his military services to the defense of the nation was equal and absolute.
That it was equally the duty of every citizen to contribute his quota of industrial or intellectual services to the maintenance of the nation was equally evident, though it was not until the nation became the employer of labor that citizens were able to render this sort of service with any pretense either of universality or equity.
No organization of labor was possible when the employing power was divided among hundreds or thousands of individuals and corporations, between which concert of any kind was neither desired, nor indeed feasible.
It constantly happened then that vast numbers who desired to labor could find no opportunity, and on the other hand, those who desired to evade a part or all of their debt could easily do so."
"Service, now, I suppose, is compulsory upon all," I suggested.
"It is rather a matter of course than of compulsion," replied Dr. Leete.
"It is regarded as so absolutely natural and reasonable that the idea of its being compulsory has ceased to be thought of.
He would be thought to be an incredibly contemptible person who should need compulsion in such a case.
Nevertheless, to speak of service being compulsory would be a weak way to state its absolute inevitableness.
Our entire social order is so wholly based upon and deduced from it that if it were conceivable that a man could escape it, he would be left with no possible way to provide for his existence.
He would have excluded himself from the world, cut himself off from his kind, in a word, committed suicide."
"Is the term of service in this industrial army for life?"
"Oh, no; it both begins later and ends earlier than the average working period in your day.
Your workshops were filled with children and old men, but we hold the period of youth sacred to education, and the period of maturity, when the physical forces begin to flag, equally sacred to ease and agreeable relaxation.
The period of industrial service is twenty-four years, beginning at the close of the course of education at twenty-one and terminating at forty-five.
After forty-five, while discharged from labor, the citizen still remains liable to special calls, in case of emergencies causing a sudden great increase in the demand for labor, till he reaches the age of fifty-five, but such calls are rarely, in fact almost never, made.
The fifteenth day of October of every year is what we call Muster Day, because those who have reached the age of twenty-one are then mustered into the industrial service, and at the same time those who, after twenty-four years' service, have reached the age of forty-five, are honorably mustered out.
It is the great day of the year with us, whence we reckon all other events, our Olympiad, save that it is annual."
This one change, from compulsory oriented to honor based, is what is called for.
What kind of person are you that you don't feel compelled to repay the debt of those that fed you and changed your diapers until the age of 21?
Or, we can keep doing what we have been doing for centuries, you know, austrian skool rulz!! 0.o
Changing masters is not freedom.