Foreward

I consider anarchism the most rational and practical conception of a social life in freedom and harmony. I am convinced that its realization is a certainty in the course of human development.

The time of that realization will depend on two factors: first, on how soon existing conditions will grow spiritually and physically unbearable to considerable portions of mankind, particularly to the laboring classes; and, secondly, on the degree in which Anarchist views will become understood and accepted.

Our social institutions are founded on certain ideas; as long as the latter are generally believed, the institutions built on them are safe. Government remains strong because people think political authority and legal compulsion necessary. Capitalism will continue as long as such an economic system is considered adequate and just. The weakening of the ideas which support the evil and oppressive present-day conditions means the ultimate breakdown of government and capitalism. Progress consists in abolishing what man has outlived and substituting in its place a more suitable environment.

It must be evident even to the casual observer that society is undergoing a radical change in its fundamental conceptions. The World War and the Russian Revolution are the main causes of it. The war has unmasked the vicious character of capitalist competition and the murderous incompetency of governments to settle quarrels among nations, or rather among the ruling financial cliques. It is because the people are losing faith in the old methods that the Great Powers are now compelled to discuss limitation of armaments and even the outlawing of war. It is not so long ago that the very suggestion of such a possibility met with utmost scorn and ridicule.

Similarly is breaking down the belief in other established institutions. Capitalism still ‘works’, but doubt about its expediency and justice is gnawing at the heart of ever-widening social circles. The Russian Revolution has broadcasted ideas and feelings that are undermining capitalist society, particularly its economic bases and the sanctity of private ownership of the means of social existence. For not only in Russia did the October change take place: it has influenced the masses throughout the world. The cherished superstition that what exists is permanent has been shaken beyond recovery.

The war, the Russian Revolution, and the post-war developments have combined also to disillusion vast numbers about Socialism. It is literally true that, like Christianity, Socialism has conquered the world by defeating itself. The Socialist parties now run or help to run most of the European governments, but the people do not believe any more that they are different from other bourgeois régimes. They feel that Socialism has failed and is bankrupt.

In like manner have the Bolsheviks proven that Marxian dogma and Leninist principles can lead only to dictatorship and reaction.

To the Anarchists there is nothing surprising in all this. They have always claimed that the State is destructive to individual liberty and social harmony, and that only the abolition of coercive authority and material inequality can solve our political, economic and national problems. But their arguments, though based on the age-long experience of man, seemed mere theory to the present generation, until the events of the last two decades have demonstrated in actual life the truth of the Anarchist position.

The breakdown of Socialism and of Bolshevism has cleared the way for Anarchism.

There is considerable literature on Anarchism, but most of its larger works were written before the World War. The experience of the recent past has been vital and has made certain revisions necessary in the Anarchist attitude and argumentation. Though the basic propositions remain the same, some modifications of practical application are dictated by the facts of current history. The lessons of the Russian Revolution in particular call for a new approach to various important problems, chief among them the character and activities of the social revolution.

Furthermore, Anarchist books, with few exceptions, are not accessible to the understanding of the average reader. It is the common failing of most works dealing with social questions that they are written on the assumption that the reader is already familiar to a considerable extent with the subject, which is generally not the case at all. As a result there are very few books treating of social problems in a sufficiently simple and intelligible manner.

For the above reason I consider a restatement of the Anarchist position very much needed at this time — a restatement in the plainest and clearest terms which can be understood by every one. That is, an ABC of Anarchism.

With that object in view the following pages have been written.

Paris, 1928.

Introduction

I want to tell you about Anarchism.

I want to tell you what Anarchism is, because I think it is well you should know it. Also because so little is known about it, and what is known is generally hearsay and mostly false.

I want to tell you about it, because I believe that Anarchism is the finest and biggest thing man has ever thought of; the only thing that can give you liberty and well-being, and bring peace and joy to the world.

I want to tell you about it in such plain and simple language that there will be no misunderstanding it. Big words and high sounding phrases serve only to confuse. Straight thinking means plain speaking.

But before I tell you what Anarchism is, I want to tell you what it is not.

That is necessary because so much falsehood has been spread about Anarchism. Even intelligent persons often have entirely wrong notions about it. Some people talk about Anarchism without knowing a thing about it. And some lie about Anarchism, because they don’t want you to know the truth about it.

Anarchism has many enemies; they won’t tell you the truth about it. Why Anarchism has enemies and who they are, you will see later, in the course of this story. Just now I can tell you that neither your political boss nor your employer, neither the capitalist nor the policeman will speak to you honestly about Anarchism. Most of them know nothing about it, and all of them hate it. Their newspapers and publications — the capitalistic press — are also against it.

Even most Socialists and Bolsheviks misrepresent Anarchism. True, the majority of them don’t know any better. But those who do know better also often lie about Anarchism and speak of it as ‘disorder and chaos’. You can see for yourself how dishonest they are in this: the greatest teachers of Socialism — Karl Marx and Friedrich Engels — had taught that Anarchism would come from Socialism. They said that we must first have Socialism, but that after Socialism there will be Anarchism, and that it would be a freer and more beautiful condition of society to live in than Socialism. Yet the Socialists, who swear by Marx and Engels, insist on calling Anarchism ‘chaos and disorder’, which shows you how ignorant or dishonest they are.

The Bolsheviki do the same, although their greatest teacher, Lenin, had said that Anarchism would follow Bolshevism, and that then it will be better and freer to live.

Therefore I must tell you, first of all, what Anarchism is not.

It is not bombs, disorder, or chaos.

It is not robbery and murder.

It is not a war of each against all.

It is not a return to barbarism or to the wild state of man.

Anarchism is the very opposite of all that.

Anarchism means that you should be free; that no one should enslave you, boss you, rob you, or impose upon you.

It means that you should be free to do the things you want to do; and that you should not be compelled to do what you don’t want to do.

It means that you should have a chance to choose the kind of a life you want to live, and live it without anybody interfering.

It means that the next fellow should have the same freedom as you, that every one should have the same rights and liberties.

It means that all men are brothers, and that they should live like brothers, in peace and harmony.

That is to say, that there should be no war, no violence used by one set of men against another, no monopoly and no poverty, no oppression, no taking advantage of your fellow-man.

In short, Anarchism means a condition or society where all men and women are free, and where all enjoy equally the benefits of an ordered and sensible life.

‘Can that be?’ you ask; ‘and how?’

‘Not before we all become angels,’ your friend remarks.

Well, let us talk it over. Maybe I can show you that we can be decent and live as decent folks even without growing wings.

Chapter 1: What Do You Want Out Of Life?

What is it that every one wants most in life? What do you want most?

After all, we are all the same under our skins. Whoever you be — man or woman, rich or poor, aristocrat or tramp, white, yellow, red or black, of whatever land, nationality, or religion — we are all alike in feeling cold and hunger, love and hate; we all fear disaster and disease, and try to keep away from harm and death.

What you most want out of life, what you fear most, that also is true, in the main, of your neighbor.

Learned men have written big books, many of them, on sociology, psychology, and many other ‘ologies’, to tell you what you want, but no two of those books ever agree. And yet I think that you know very well without them what you want.

They have studied and written and speculated so much about this, for them so difficult a question, that you, the individual, have become entirely lost in their philosophies. And they have at last come to the conclusion that you, my friend, don’t count at all. What’s important, they say, is not you, but ‘the whole’, all the people together. This ‘whole’ they call ‘society’, ‘the commonwealth’, or ‘the State’, and the wiseacres have actually decided that it makes no difference if you, the individual, are miserable so long as ‘society’ is all right. Somehow they forget to explain how ‘society’ or ‘the whole’ can be all right if the single members of it are wretched.

So they go on spinning their philosophic webs and producing thick volumes to find out where you really enter in the scheme of things called life, and what you really want.

But you yourself know very well what you want, and so does your neighbor.

You want to be well and healthy; you want to be free, to serve no master, to crawl and humiliate yourself before no man; you want to have well-being for yourself, your family, and those near and dear to you. And not to be harassed and worried by the fear of to-morrow.

You may feel sure that every one else wants the same. So the whole matter seems to stand this way:

You want health, liberty, and well-being. Every one is like yourself in this respect.

Therefore we all seek the same thing in life.

Then why should we not all seek it together, by joint effort, helping each other in it?

Why should we cheat and rob, kill and murder each other, if we all seek the same thing? Aren’t you entitled to the things you want as well as the next man?

Or is it that we can secure our health, liberty, and well-being better by fighting and slaughtering each other?

Or because there is no other way?

Let us look into this.

Does it not stand to reason that if we all want the same thing in life, if we have the same aim, then our interests must also be the same? In that case we should live like brothers, in peace and friendship; we should be good to each other, and help each other all we can.

But you know that it is not at all that way in life. You know that we do not live like brothers. You know that the world is full of strife and war, of misery, injustice, and wrong, of crime, poverty, and oppression.

Why is it that way then?

It is because, though we all have the same aim in life, our interests are different. It is this that makes all the trouble in the world.

Just think it over yourself.

Suppose you want to get a pair of shoes or a hat. You go into the store and you try to buy what you need as reasonably and cheaply as you can. That is your interest. But the store-keeper’s interest is to sell it to you as dearly as he can, because then his profit will be greater. That is because everything in the life we live is built on making a profit, one way or another. We live in a system of profit-making.

Now, it is plain that if we have to make profits out of each other, then our interests cannot be the same. They must be different and often even opposed to each other.

In every country you will find people who live by making a profit out of others. Those who make the biggest profits are rich. Those who cannot make profits are poor. The only people who cannot make any profits are the workers. You can therefore understand that the interests of the workers cannot be the same as the interests of the other people. That is why you will find in every country several classes of people with entirely different interests.

Everywhere you will find:

a comparatively small class of persons who make big profits and who are very rich, such as bankers, great manufacturers and land owners — people who have much capital and who are therefore called capitalists. These belong to the capitalistic class; a class of more or less well-to-do people, consisting of business men and their agents, real estate men, speculators, and professional men, such as doctors, lawyers, inventors, and so on. This is the middle class or the bourgeoisie. great numbers of workingmen employed in various industries — in mills and mines, in factories and shops, in transport and on the land. This is the working class, also called the proletariat.

The bourgeoisie and the capitalists really belong to the same capitalistic class, because they have about the same interests, and therefore the people of the bourgeoisie also generally side with the capitalist class as against the working class.

You will find that the working class is always the poorest class, in every country. Maybe you yourself belong to the workers, to the proletariat. Then you know that your wages will never make you rich.

Why are the workers the poorest class? Surely they labor more than the other classes, and harder. Is it because the workers are not very important in the life of society? Perhaps we can even do without them?

Let us see. What do we need to live? We need food, clothing, and shelter; schools for our children; street cars and trains for travel, and a thousand and one other things.

Can you look about you and point out a single thing that was made without labor? Why, the shoes you stand in, and the streets you walk on, are the result of labor. Without labor there would be nothing but the bare earth, and human life would be entirely impossible.

So it means that labor has created everything we have — all the wealth of the world. It is all the product of labor applied to the earth and its natural resources.

But if all the wealth is the product of labor, then why does it not belong to labor? That is, to those who have worked with their hands or with their heads to create it — the manual worker and the brain worker.

Everybody agrees that a person has a right to own the thing that he himself has made.

But no one person has made or can make anything all by himself. It takes many men, of different trades and professions, to create something. The carpenter, for instance, cannot make a simple chair or bench all by himself; not even if he should cut down a tree and prepare the lumber himself. He needs a saw and a hammer, nails and tools, which he cannot make himself. And even if he should make these himself, he would first have to have the raw materials — steel and iron — which other men would have to supply.

Or take another example — let us say a civil engineer. He could do nothing without paper and pencil and measuring tools, and these things other people have to make for him. Not to mention that first he has to learn his profession and spend many years in study, while others enable him to live in the meantime. This applies to every human being in the world to-day.

You can see then that no person can by his own efforts alone make the things he needs to exist. In early times the primitive man who lived in a cave could hammer a hatchet out of stone or make himself a bow and arrow, and live by that. But those days are gone. To-day no man can live by his own work: he must be helped by the labor of others. Therefore all that we have, all wealth, is the product of the labor of many people, even of many generations. That is to say: all labor and the products of labor are social, made by society as a whole.

But if all the wealth we have is social, then it stands to reason that it should belong to society, to the people as a whole. How does it happen, then, that the wealth of the world is owned by some individuals and not by the people? Why does it not belong to those who have toiled to create it — the masses who work with hand or brain, the working class as a whole?

You know very well that it is the capitalistic class which owns the greatest part of the world’s wealth. Must we therefore not conclude that the working people have lost the wealth they created, or that somehow it was taken away from them?

They did not lose it, for they never owned it. Then it must be that it was taken away from them.

This is beginning to look serious. Because if you say that the wealth they created has been taken away from the people who created it, then it means that it has been stolen from them, that they have been robbed, for surely no one has ever willingly consented to have his wealth taken away from him.

It is a terrible charge, but it is true. The wealth the workers have created, as a class, has indeed been stolen from them. And they are being robbed in the same way every day of their lives, even at this very moment. That is why one of the greatest thinkers, the French philosopher Proudhon, said that the possessions of the rich are stolen property.

You can readily understand how important it is that every honest man should know about this. And you may be sure that if the workers knew about it, they would not stand for it.

Let us see then how they are robbed and by whom.

Chapter 2: The Wage System

Did you ever stop to ask yourself this question: why were you born from your parents and not from some others?

You understand, of course, what I am driving at. I mean that your consent was not asked. You were simply born; you did not have a chance to select the place of your birth or to choose your parents. It was just chance.

So it happened that you were not born rich. Maybe your people are of the middle class; more likely, though, they belong to the workers, and so you are one of those millions, the masses, who have to work for a living.

The man who has money can put it into some business or industry. He invests it and lives on the profits. But you have no money. You have only your ability to work, your labor power.

There was a time when every workingman worked for himself. There were no factories then and no big industries. The laborer had his own tools and his own little workshop, and he even bought himself the raw materials he needed. He worked for himself, and he was called an artisan or craftsman.

Then came the factory and the large workshop. Little by little they crowded out the independent workman, the artisan, because he could not make things as cheaply as the factory — he could not compete with the big manufacturer. So the artisan had to give up his little workshop and go to the factory to work.

In the factories and large plants things are produced on a big scale. Such big-scale production is called industrialism. It has made the employers and manufacturers very rich, so that the lords of industry and commerce have accumulated much money, much capital. Therefore that system is called capitalism. We all live to-day in the capitalist system.

In the capitalist system the workingman cannot work for himself, as in the old days. He cannot compete with the big manufacturers. So, if you are a workman, you must find an employer. You work for him; that is, you give him your labor for so and so many hours a day or week, and he pays you for it. You sell him your labor power and he pays you wages.

In the capitalist system the whole working class sells its labor power to the employing class. The workers build factories, make machinery and tools, and produce goods. The employers keep the factories, the machinery, tools and goods for themselves as their profit. The workers get only wages.

This arrangement is called the wage system.

Learned men have figured out that the worker receives as his wage only about one-tenth of what he produces. The other nine-tenths are divided among the landlord, the manufacturer, the railroad company, the wholesaler, the jobber, and other middlemen.

It means this:

Though the workers, as a class, have built the factories, a slice of their daily labor is taken from them for the privilege of using those factories. That’s the landlord’s profit.

Though the workers have made the tools and the machinery, another slice of their daily labor is taken from them for the privilege of using those tools and machinery. That’s the manufacturer’s profit.

Though the workers built the railroads and are running them, another slice of their daily labor is taken from them for the transportation of the goods they make. That’s the railroad’s profit.

And so on, including the banker who lends the manufacturer other people’s money, the wholesaler, the jobber, and other middlemen, all of whom get their slice of the worker’s toil.

What is left then — one-tenth of the real worth of the worker’s labor — is his share, his wage.

Can you guess now why the wise Proudhon said that the possessions of the rich are stolen property? Stolen from the producer, the worker.

It seems strange, doesn’t it, that such a thing should be permitted?

Yes, indeed, it is very strange; and the strangest thing of all is that the whole world looks on and doesn’t do a thing about it. Worse yet, the workers themselves don’t do anything about it. Why, most of them think that everything is all right, and that the capitalist system is good.

It is because the workers don’t see what is happening to them. They don’t understand that they are being robbed. The rest of the world also understands very little about it, and when some honest man tries to tell them, they shout ‘anarchist!’ at him, and they shut him up or put him in prison.

Of course, the capitalists are very much satisfied with the capitalist system. Why shouldn’t they be? They get rich by it. So you can’t expect them to say it’s no good.

The middle classes are the helpers of the capitalists and they also live off the labor of the working class, so why should they object? Of course, here and there you will find some man or woman of the middle class stand up and speak the truth about the whole matter. But such persons are quickly silenced and cried down as “enemies of the people”, as crazy disturbers and anarchists.

But you would think that the workers should be the first to object to the capitalist system, for it is they who are robbed and who suffer most from it.

Yes, so it should be. But it isn’t so, which is very sad.

The workers know that the shoe pinches somewhere. They know that they toil hard all their lives and that they get just enough to exist on, and sometimes not even enough. They see that their employers can ride about in fine automobiles and live in the greatest luxury, with their wives decked out in expensive clothes and diamonds, while the worker’s wife can hardly afford a new calico dress. So the workers seek to improve their condition by trying to get better wages. It is the same as if I woke up at night in my house and found that a burglar had collected all my things and is about to get away with them. Suppose that instead of stopping him, I should say to him: ‘Please, Mr. Burglar, leave me at least one suit of clothes so I can have something to put on’, and then thank him if he gives me back a tenth part of the things he has stolen from me.

But I am getting ahead of my story. We shall return to the worker and see how he tries to improve his condition and how little he succeeds. Just now I want to tell you why the worker does not take the burglar by the neck and kick him out; that is, why he begs the capitalist for a little more bread or wages, and why he does not throw him off his back, altogether.

It is because the worker, like the rest of the world, has been made to believe that everything is all right and must remain as it is; and that if a few things are not quite as they should be, then it is because ‘people are bad’, and everything will right itself in the end, anyhow.

Just see if that is not true of yourself. At home, when you were a child, and when you asked so many questions, you were told that ‘it is right so,’ that ‘it must be so,’ that ‘God made it so,’ and that everything was all right.

And you believed your father and mother, as they had believed their fathers and mothers, and that is why you now think just as your grandfather did.

Later, in school, you were told the same things. You were taught that God had made the world and that all is well; that there must be rich and poor, and that you should respect the rich and be content with your lot. You were told that your country stands for justice, and that you must obey the law. The teacher, the priest, and the preacher all impressed it upon you that your life is ordained by God and that ‘His will be done.’ And when you saw a poor man dragged off to prison, they told you that he was bad because he had stolen something, and that it was a great crime.

But neither at home, nor in school, nor anywhere else were you ever told that it is a crime for the rich man to steal the product of the worker’s labor, or that the capitalists are rich because they have possessed themselves of the wealth which labor created.

No, you were never told that, nor did any one else ever hear it in school or church. How can you then expect the workers to know it?

On the contrary, your mind — when you were a child and later on, too — has been stuffed so full of false ideas that when you hear the plain truth you wonder if it is really possible.

Perhaps you can see now why the workers do not understand that the wealth they have created has been stolen from them and is being stolen every day.

‘But the law,’ you ask, ‘the government — does it permit such robbery? Is not theft forbidden by law?’

Chapter 3: Law and Government

Yes, you are right: the law forbids theft.

If I should steal something from you, you can call a policeman and have me arrested. The law will punish the thief, and the government will return to you the stolen property, if possible, because the law forbids stealing. It says that no one has a right to take anything from you without your consent.

But your employer takes from you what you produce. The whole wealth produced by labor is taken by the capitalists and kept by them as their property.

The law says that your employer does not steal anything from you, because it is done with your consent. You have agreed to work for your boss for certain pay, he to have all that you produce. Because you consented to it, the law says that he does not steal anything from you.

But did you really consent?

When the highwayman holds his gun to your head, you turn your valuables over to him. You ‘consent’ all right, but you do so because you cannot help yourself, because you are compelled by his gun.

Are you not compelled to work for an employer? Your need compels you, just as the highwayman’s gun. You must live, and so must your wife and children. You can’t work for yourself; under the capitalist industrial system you must work for an employer. The factories, machinery, and tools belong to the employing class, so you must hire yourself out to that class in order to work and live. Whatever you work at, whoever your employer may be, it always comes to the same: you must work for him. You can’t help yourself. You are compelled.

In this way the whole working class is compelled to work for the capitalist class. In this manner the workers are compelled to give up all the wealth they produce. The employers keep that wealth as their profit, while the worker gets only a wage, just enough to live on, so he can go on producing more wealth for his employer. Is that not cheating, robbery?

The law says it is a ‘free agreement’. Just as well might the highwayman say that you ‘agreed’ to give up your valuables. The only difference is that the highwayman’s way is called stealing and robbery, and is forbidden by law. While the capitalist way is called business, industry, profit making, and is protected by law.

But whether it is done in the highwayman’s way or in the capitalist way, you know that you are robbed.

The whole capitalist system rests on such robbery.

The whole system of law and government upholds and justifies this robbery.

That’s the order of things called capitalism, and law and government are there to protect this order of things.

Do you wonder that the capitalist and employer, and all those who profit by this order of things, are strong for ‘law and order’?

But where do you come in? What benefit have you from that kind of ‘law and order’? Don’t you see that this ‘law and order’ only robs you, fools you, and just enslaves you?

‘Enslave me?’ you wonder. ‘Why, I am a free citizen!’

Are you free, really? Free to do what? To live as you please? To do what you please?

Let’s see. How do you live? What does your freedom amount to?

You depend on your employer for your wages or your salary, don’t you? And your wages determine your way of living, don’t they? The conditions of your life, even what you eat and drink, where you go and with whom you associate, — all of it depends on your wages.

No, you are not a free man. You are dependent on your employer and on your wages. You are really a wage slave.

The whole working class, under the capitalist system, is dependent on the capitalist class. The workers are wage slaves.

So, what becomes of your freedom? What can you do with it? Can you do more with it than your wages permit?

Can’t you see that your wage — your salary or income — is all the freedom that you have? Your freedom, your liberty, don’t go a step further than the wages you get.

The freedom that is given you on paper, that is written down in law books and constitutions, does not do you a bit of good. Such freedom only means that you have the right to do a certain thing. But it doesn’t mean that you can do it. To be able to do it, you must have the chance, the opportunity. You have a right to eat three fine meals a day, but if you haven’t the means, the opportunity to get those meals, then what good is that right to you?

So freedom really means opportunity to satisfy your needs and wants. If your freedom does not give you that opportunity, than it does you no good. Real freedom means opportunity and well-being. If it does not mean that, it means nothing.

You see, then, that the whole situation comes to this:

Capitalism robs you and makes a wage slave of you.

The law upholds and protects that robbery.

The government fools you into believing that you are independent and free.

In this way you are fooled and duped every day of your life.

But how does it happen that you didn’t think of it before? How is it that most other people don’t see it, either?

It is because you and every one else are lied to about this all the time, from your earliest childhood.

You are told to be honest, while you are being robbed all your life.

You are commanded to respect the law, while the law protects the capitalist who is robbing you.

You are taught that killing is wrong, while the government hangs and electrocutes people and slaughters them in war.

You are told to obey the law and government, though law and government stand for robbery and murder.

Thus all through life you are lied to, fooled, and deceived, so that it will be easier to make profits out of you, to exploit you.

Because it is not only the employer and the capitalist who make profits out of you. The government, the church, and the school — they all live on your labor. You support them all. That is why all of them teach you to be content with your lot and behave yourself.

‘Is it really true that I support them all?’ you ask in amazement.

Let us see. They eat and drink and are clothed, not to speak of the luxuries they enjoy. Do they make the things they use and consume, do they do the planting and sowing and building and so on?

‘But they pay for those things,’ your friend objects.

Yes, they pay. Suppose a fellow stole fifty dollars from you and then went and bought with it a suit of clothes for himself. Is that suit by right his? Didn’t he pay for it? Well, just so the people who don’t produce anything or do no useful work pay for things. Their money is the profits they or their parents before them squeezed out of you, out of the workers.

‘Then it is not my boss who supports me, but I him?’

Of course. He gives you a job; that is, permission to work in the factory or mill which was not built by him but by other workers like yourself. And for that permission you help to support him for the rest of your life or as long as you work for him. You support him so generously that he can afford a mansion in the city and a home in the country, even several of them, and servants to attend to his wants and those of his family, and for the entertainment of his friends, and for horse races and for boat races, and for a hundred other things. But it is not only to him that you are so generous. Out of your labor, by direct and indirect taxation, are supported the entire government, local, state, and national, the schools and the churches, and all the other institutions whose business it is to protect profits and keep you fooled. You and your fellow workers, labor as a whole, support them all. Do you wonder that they all tell you that everything is all right and that you should be good and keep quiet?

It is good for them that you should keep quiet, because they could not keep on duping and robbing you once you open your eyes and see what’s happening to you.

That’s why they are all strong for this capitalist system, for ‘law and order’.

But is that system good for you? Do you think it right and just? If not, then why do you put up with it? Why do you support it? ‘What can I do?’ you say; ‘I’m only one.’

Are you really only one? Are you not rather one out of many thousands, out of millions, all of them exploited and enslaved the same as you are? Only they don’t know it. If they knew it, they wouldn’t stand for it. That’s sure. So the thing is to make them know it.

Every workingman in your city, every toiler in your country, in every country, in the whole world, is exploited and enslaved the same as you are.

And not only the workingmen. The farmers are duped and robbed in the same manner.

Just like the workingmen, the farmer is dependent on the capitalist class. He toils hard all his life, but most of his labor goes to the trusts and monopolies of the land which by right is no more theirs than the moon is.

The farmer produces the food of the world. He feeds all of us. But before he can get his goods to us, he is made to pay tribute to the class that lives by the work of others, the profit-making, capitalist class. The farmer is mulcted out of the greater part of his product just as the worker is. He is mulcted by the land owner and by the mortgage holder; by the steel trust and the railroad. The banker, the commission merchant, the retailer, and a score of other middlemen squeeze their profits out of the farmer before he is allowed to get his food to you.

Law and government permit and help this robbery by ruling that the land, which no man created, belongs to the landlord; the railroads, which the workers built, belong to the railroad magnates; the warehouses, grain elevators, and storehouses, erected by the workers, belong to the capitalists; all those monopolists and capitalists have a right to get profits from the farmer for using the railroads and other facilities before he can get his food to you.

You can see then, how the farmer is robbed by big capital and business, and how the law helps in that robbery, just as with the workingman.

But it is not only the worker and the farmer who are exploited and forced to give up the greater part of their product to the capitalists, to those who have monopolized the land, the railroads, the factories, the machinery, and all natural resources. The entire country, the whole world is made to pay tribute to the kings of finance and industry.

The small business man depends on the wholesaler; the wholesaler on the manufacturer; the manufacturer on the trust magnates of his industry; and all of them on the money lords and banks for their credit. The big bankers and financiers can put any man out of business by just withdrawing their credit from him. They do so whenever they want to squeeze any one out of business. The business man is entirely at their mercy. If he does not play the game as they want it, to suit their interests, then they simply drive him out of the game.

Thus the whole of mankind is dependent upon and enslaved by just a handful of men who have monopolized almost the entire wealth of the world, but who have themselves never created anything.

‘But those men work hard,’ you say.

Well, some of them don’t work at all. Some of them are just idlers, whose business is managed by others. Some of them do work. But what kind of work do they do? Do they produce anything, as the worker and the farmer do? No, they produce nothing, though they may work. They work to mulct people, to get profits out of them. Does their work benefit you? The highwayman also works hard and takes great risks to boot. His ‘work’, like the capitalist’s, gives employment to lawyers, jailers, and a host of other retainers, all of whom your toil supports.

It seems indeed ridiculous that the whole world should slave for the benefit of a handful of monopolists, and that all should have to depend upon them for their right and opportunity to live. But the fact is just that. And it is the more ridiculous when you consider that the workers and farmers, who alone create all wealth, should be the most dependent and the poorest of all the other classes in society.

It is really monstrous, and it is very sad. Surely your common sense must tell you that such a situation is nothing short of madness. If the great masses of people, the millions throughout the world, could see how they are fooled, exploited and enslaved, as you see it now, would they stand for such goings on? Surely they would not!

The capitalists know they wouldn’t. That is why they need the government to legalize their methods of robbery, to protect the capitalist system.

And that is why the government needs laws, police and soldiers, courts and prisons to protect capitalism.

But who are the police and the soldiers who protect the capitalists against you, against the people?

If they were capitalists themselves, then it would stand to reason why they want to protect the wealth they have stolen, and why they try to keep up, even by force, the system that gives them the privilege of robbing the people.

But the police and the soldiers, the defenders of ‘law and order’, are not of the capitalist class. They are men from the ranks of the people, poor men who for pay protect the very system that keeps them poor. It is unbelievable, is it not? Yet it is true. It just comes down to this: some of the slaves protect their masters in keeping them and the rest of the people in slavery. In the same way Great Britain, for instance, keeps the Hindoos in India in subjection by a police force of the natives, of the Hindoos themselves. Or as Belgium does with the black men in the Congo. Or as any government does with a subjugated people.

It is the same system.

Here is what it amounts to: Capitalism robs and exploits the whole of the people; the laws legalize and uphold this capitalist robbery; the government uses one part of the people to aid and protect the capitalists in robbing the whole of the people. The entire thing is kept up by educating the people to believe that capitalism is right, that the law is just, and that the government must be obeyed. Do you see through this game now?

Chapter 4: How the System Works

But take a closer look at it and see how the system ‘works’.

Consider how life and its real meaning have become turned upside down and topsy-turvy. See how your own existence is poisoned and made miserable by the crazy arrangement.

Wherein is the purpose of your life, where the joy of it?

The earth is rich and beautiful, the bright sunshine should gladden your heart. Man’s genius and labor have conquered the forces of nature and harnessed the lightning and the air to the service of humanity. Science and invention, human industry and toil have produced untold wealth. We’ve bridged the shoreless seas, the steam engine has annihilated distance, the electric spark and gasoline motor have unfettered man from the earth and chained even the atmosphere to do his bidding. We have triumphed over space, and the farthest corners of the globe have been brought close together. The human voice now circles the hemispheres, and through the azure there dart-fleet messengers, carrying man’s greeting to all the peoples of the world.

Yet the people groan under heavy burdens, and there is no joy in their hearts. Their lives are full of misery, their souls cold with want and need. Poverty and crime fill every land; thousands are a prey to disease and insanity, war slaughters millions and brings to the living tyranny and oppression.

Why all this misery and murder in a world so rich and beautiful? Why all the pain and sorrow upon an earth so full of nature’s bounty and sunshine?

‘It’s God’s will,’ says the church.

‘People are bad, ‘says the lawmaker.

‘It must be so,’ says the fool.

Is it true? Must it really be so?

You and I and each of us, we all want to live. We have but one life and we want to make the best of it — rightly so. We want some joy and sunshine while we live. What will happen to us when we are dead, we don’t know. No one knows. The chances are that once dead we’ll stay dead. But whether so or not, while we live our whole being hungers for joy and laughter, for sunshine and happiness. Nature has made us that way. Made you and me, and millions of others like us, to long for life and joy. Is it right and just that we should be deprived of it and forever remain the slaves of a handful of men who lord it over us and over life?

Can that be ‘God’s will’, as the church tells you?

But if there be a God, he must be just. Would he permit us to be cheated and despoiled of life and its joys? If there be a God, he must be our father, and all men his children. Would a good father let some of his children go hungry and miserable while others have so much they don’t know what to do with it? Would he suffer thousands, even millions, of his children to be killed and slaughtered, just for the glory of some king or the profit of the capitalist? Would he sanction injustice, outrage, and murder? No, my friend, you cannot believe that of a good father, of a just God. If people tell you that God wants such things they just lie to you.

Maybe you say that God is good, but it is people who are bad, and that is why things are so wrong in the world.

But if people are bad, who made them so? Surely you don’t believe that God made people bad, because in that case he himself would be responsible for it. Then it means that if people are bad, something else has made them so. That may well be. Let us look into it

Let us see how people are, what they are, and how they live. Let us see how you live.

From your earliest childhood it has been drilled into you that you must become successful, must ‘make money’. Money means comfort security, power. It does not matter who you are, you are valued by what you are ‘worth’, by the size of your bank account. So you have been taught, and everybody else has been taught the same. Can you wonder that every one’s life becomes a chase for money, for the dollar and your whole existence is turned into a struggle for possession, for wealth?

The money hunger grows on what it feeds. The poor man struggles for a living, for a bit of comfort. The well-to-do man wants greater riches to give him security and protect him against the fear of to-morrow. And when he becomes a big banker he must not relax his efforts, he must keep a sharp eye on his competitors, for fear of losing the race to some other man.

So every one is compelled to take part in the wild chase, and the hunger for possession gets ever stronger hold of man. It becomes the most important part of life; every thought is on money, all the energies are bent on getting rich, and presently the thirst for wealth becomes a mania, a madness that possesses those who have and those who have not.

Thus life has lost its sole true meaning of joy and beauty; existence has become an unreasoning, wild dance around the golden calf, a mad worship of God Mammon. In that dance and in that worship man has sacrificed all his finer qualities of heart and soul — kindness and justice honor and manhood, compassion and sympathy with his fellow-man.

‘Each for himself and the devil take the hindmost’ — that must perforce become the principle and urge of most people under such conditions. Is it any wonder that in this mad money chase are developed the worst traits of man — greed, envy, hatred, and the basest passions? Man grows corrupt and evil; he becomes mean and unjust; he resorts to deceit, theft, and murder.

Look closer about you and see how many wrongs and crimes are perpetrated in your city, in your country, in the world at large, for money, for property, for possession. See how full the world is of poverty and misery, see the thousands falling a prey to disease and insanity, to folly and outrage, to suicide and murder — all because of the inhuman and brutalizing conditions we live under.

Truly has the wise man said that money is the root of all evil. Wherever you look you will see the corroding and degrading effect of money, of possession, of the mania to have and to hold. Every one is wild to get, to grab by hook or crook, to accumulate as much as he can, so that he may enjoy to-day and secure himself for to-morrow.

But can you therefore say that man is bad? Is he not compelled to take part in this money chase by the conditions of existence, by the crazy system we live in? For you have no choice — you must get into the race or go under.

Is it your fault, then, that life forces you to be and act like that? Is it the fault of your brother or your neighbor or of any one? Is it not rather that we are all born into this mad scheme of things and that we have to fall into line?

But is not the scheme itself wrong that makes us act like that? Think it over and you will see that at heart you are not bad at all, but that conditions often compel you to do things that you know are wrong. You would rather not do them. When you can afford it, your urge is to be kind and helpful to others. But if you should follow your inclinations in this direction, you would neglect your own interests and you would soon be in want yourself.

So the conditions of existence suppress and stifle the instincts of kindness and humanity in us, and harden us against the need and misery of our fellow-man.

You will see this in every phase of existence, in all the relations of men, all through our social life. Of course, if our interests were the same, there would be no need of any one taking advantage of another. Because what would be good for Jack would also be good for Jim. To be sure, as human beings, as children of one humanity, we really do have the same interests. But as members of a foolish and criminal social arrangement, our present-day capitalist system, our interests are not at all the same. In fact, the interests of the different classes in society are opposed to each other; they are inimical and antagonistic, as I have pointed out in preceding chapters.

That is why you see men taking advantage of each other when they can profit by it, when their interests dictate it. In business, in commerce, in the relations between employer and employee — everywhere you will find this principle at work. Every one is trying to get ahead of the other fellow. Competition becomes the soul of capitalistic life, beginning with the billionaire banker, the great manufacturer and lord of industry, all through the social and financial scale, down to the last worker in the factory. For even the workers are compelled to compete with each other for jobs and better pay.

In this way our whole life becomes a struggle of man against man, of class against class. In that struggle every method is used to achieve success, to down your competitor, to raise yourself above him by every means possible.

It is clear that such conditions will develop and cultivate the worst qualities of man. It is just as clear that the law will protect those who have power and influence, the rich and the wealthy, however they got their riches. The poor man must inevitably get the worst of it under such circumstances. He will try to do the same as the rich man does. But as he has not the same opportunity to advance his interests under the protection of the law, he will often attempt it outside of the law and he will fall into its meshes. Though he did nothing more than the rich man — took advantage of some one, cheated some one — he did it ‘illegally’, and you call him a criminal.

Look at that poor boy, for instance, on the street corner there. He is ragged, pale, and half-starved. He sees another boy, the son of wealthy parents, and that boy wears nice clothes, he is well fed, and he does not even deign to play with the poor kid. The ragged boy is angry at him he resents and hates the rich boy. And everywhere the poor boy goes he experiences the same thing: he is ignored and scorned, often kicked about — he feels people don’t think him as good as the rich boy, to whom every one is respectful and attentive. The poor boy gets embittered. And when he grows up, he again sees the same thing: the rich are admired and respected, the poor are kicked about and looked down upon. So the poor boy gets to hate his poverty, and he thinks of how he might become rich, get money, and he tries to get it in any way he can, by taking advantage of others, as others have always taken advantage of him, by cheating and lying, and sometimes even by committing crime.

Then you say that he is ‘bad’. But don’t you see what made him bad? Don’t you see that the conditions of his whole life have made him what he is? And don’t you see that the system which keeps up such conditions is a greater criminal than the petty thief? The law will step in and punish him, but is it not the same law that permits those bad conditions to exist and upholds the system that makes criminals?

Think it over and see if it is not the law itself, the government which really creates crime by compelling people to live in conditions that make them bad. See how law and government uphold and protect the biggest crime of all, the mother of all crimes, the capitalistic wage system, and then proceeds to punish the poor criminal.

Consider: does it make any difference whether you do wrong protected by the law, or whether you do it unlawfully? The thing is the same and the effects are the same. Worse even: legal wrongdoing is the greater evil because it causes more misery and injustice than illegal wrong. Lawful crime goes on all the time; it is not punishable and it is made easy, while unlawful crime is not so frequent and is more limited in its scope and effect.

Who causes more misery: the rich manufacturer reducing the wages of thousands of workers to swell his profits, or the jobless man stealing something to keep from starving?

Who commits the greater wrong: the wife of the industrial magnate spending a thousand dollars for a silver collar for her lapdog, or the underpaid girl in the magnate’s department store unable to withstand temptation and appropriating some trinket?

Who is the greater criminal: the speculator cornering the wheat market and making a million-dollar profit by raising the price of the poor man’s bread, or the homeless tramp committing some theft?

Who is the greater enemy of man: the greedy coal baron responsible for the sacrifice of human lives in his badly ventilated and dangerous mines, or the desperate man guilty of assault and robbery?

It is not the wrongs and crimes punishable by law that cause the greatest evil in the world. It is the lawful wrongs and unpunishable crimes, justified and protected by law and government, that fill the earth with misery and want, with strife and conflict, with class struggles, slaughter, and destruction.

We hear much about crime and criminals, about burglary and robbery, about offenses against person and property. The columns of the daily press are filled with such reports. It is considered the ‘news’ of the day.

But do you hear much about the crimes of capitalistic industry and business? Do the papers tell you anything about the constant robbery and theft represented by low wages and high prices? Do they write much about the widespread misery caused by market speculation, by adulterating food, by the thousand and one other forms of fraud, extortion, and usury on which business and trade thrive? Do they tell you of the wrong and evils, of the poverty, of the broken hearts and blasted hearths of disease and premature death, of desperation and suicide that follow in constant and regular procession in the wake of the capitalist system?

Do they tell you of the woe and worry of the thousands thrown out of work, no one caring whether they live or die? Do they tell you about the starvation wages paid to women and girls in our industries, pittances, that directly compel many of them to prostitute their bodies to help eke out a living? Do they tell you of the army of unemployed that capitalism holds ready to take the bread from your mouth when you go on strike for better pay? Do they tell you that unemployment, with all its heartache, suffering, and misery is due directly to the system of capitalism? Do they tell you how the wage slave’s toil and sweat are coined into profits for the capitalist? How the worker’s health, his mind and body are sacrificed to the greed of the lords of industry? How labor and lives are wasted in stupid capitalist competition and planless production?

Indeed, they tell you a lot about crimes and criminals, about the ‘badness’ and ‘evil’ of man, especially of the ‘lower’ classes, of the workers. But they don’t tell you that capitalist conditions produce most of our evils and crime, and that capitalism itself is the greatest crime of all; that it devours more lives in a single day than all the murderers put together. The destruction of life and property caused by criminals throughout the world since human life began is mere child’s play when compared with the ten millions killed and twenty millions wounded and the incalculable havoc and misery wrought by a single capitalist event, the recent World War. That stupendous holocaust was the legitimate child of capitalism, as all wars of conquest and gain are the result of the conflicting financial and commercial interests of the international bourgeoisie. It was a war for profits, as later admitted even by Woodrow Wilson and his class.

Profits again, as you see. Coining human flesh and blood into profits in the name of patriotism.

‘Patriotism!’ you protest; ‘why, that is a noble cause!’

‘And unemployment,’ inquires your friend, ‘is capitalism responsible for that, too? Is it the fault of my boss that he has no work for me?’

Chapter 5: Unemployment

I am glad your friend asked the question, for every workingman realises how important this matter of unemployment is to him. You know what your life is when you are out of work; and when you do have a job, how the fear of losing it hangs over you. You are also aware what a danger the standing army of unemployed is to you when you are out on strike for better conditions. You know that strikebreakers are enlisted from the unemployed whom capitalism always keeps on hand, to help break your strike.

‘How does capitalism keep the unemployed on hand?’ you ask.

Simply by compelling you to work long hours and as hard as possible, so as to produce the greatest amount. All the modern schemes of ‘efficiency’, the Taylor and other systems of ‘economy’ and ‘rationalization’ serve only to squeeze greater profits out of the worker. It is economy in the interest of the employer only. But as concerns you, the worker, this ‘economy’ spells the greatest expenditure of your effort and energy, a fatal waste of your vitality.

It pays the employer to use up and exploit your strength and ability at the highest tension. True, it ruins your health and breaks down your nervous system, makes you a prey to illness and disease (there are even special proletarian diseases), cripples you and brings you to an early grave — but what does your boss care? Are there not thousands of unemployed waiting for your job and ready to take it the moment you are disabled or dead?

That is why it is to the profit of the capitalist to keep an army of unemployed ready at hand. It is part and parcel of the wage system, a necessary and inevitable characteristic of it.

It is in the interest of the people that there should be no unemployed, that all should have an opportunity to work and earn their living; that all should help, each according to his ability and strength, to increase the wealth of the country, so that each should be able to have a greater share of it.

But capitalism is not interested in the welfare of the people. Capitalism, as I have shown before, is interested only in profits. By employing less people and working them long hours larger profits can be made than by giving work to more people at shorter hours. That is why it is to the interest of your employer, for instance, to have 100 people work 10 hours daily rather than to employ 200 at 5 hours. He would need more room for 200 than for 100 persons — a larger factory, more tools and machinery, and so on. That is, he would require a greater investment of capital. The employment of a larger force at less hours would bring less profits, and that is why your boss will not run his factory or shop on such a plan. Which means that a system of profit-making is not compatible with considerations of humanity and the well-being of the workers. On the contrary, the harder and more ‘efficiently’ you work and the longer hours you stay at it, the better for your employer and the greater his profits.

You can therefore see that capitalism is not interested in employing all those who want and are able to work. On the contrary: a minimum of ‘hands’ and a maximum of effort is the principle and the profit of the capitalist system. This is the whole secret of all ‘rationalization’ schemes. And that is why you will find thousands of people in every capitalist country willing and anxious to work, yet unable to get employment. This army of unemployed is a constant threat to your standard of living. They are ready to take your place at lower pay, because necessity compels them to it. That is, of course, very advantageous to the boss: it is a whip in his hands constantly held over you, so you will slave hard for him and ‘behave’ yourself.

You can see for yourself how dangerous and degrading such a situation is for the worker, not to speak of the other evils of the system.

‘Then why not do away with unemployment?’ you demand.

Yes, it would be fine to do away with it. But it could be accomplished only by doing away with the capitalist system and its wage slavery. As long as you have capitalism — or any other system of labor exploitation and profit-making — you will have unemployment. Capitalism can’t exist without it: it is inherent in the wage system. It is the fundamental condition of successful capitalist production.

‘Why?’

Because the capitalist industrial system does not produce for the needs of the people; it produces for profit. Manufacturers do not produce commodities because the people want them and as much of them as is required. They produce what they expect to sell, and sell at a profit.

If we had a sensible system, we would produce the things which the people want and the quantity they need. Suppose the inhabitants of a certain locality needed 1,000 pairs of shoes; and suppose we’d have 50 shoemakers for the job. Then in 20 hours work those shoemakers would produce the shoes our community needs.

But the shoemaker of to-day does not know and does not care how many pairs of shoes are needed. Thousands of people may need new shoes in your city, but they cannot afford to buy them. So what good is it to the manufacturer to know who needs shoes? What he wants to know is who can buy the shoes he makes: how many pairs he can sell at a profit.

What happens? Well, he will manufacture about as many pairs of shoes as he thinks he will be able to sell. He will try his best to produce them as cheaply and sell them as dearly as he can, so as to make a good profit. He will therefore employ as few workers as possible to manufacture the quantity of shoes he wants, and he will have them work as ‘efficiently’ and hard as he can compel them to.

You see that production for profit means longer hours and fewer persons employed than would be the case if production were for use.

Capitalism is the system of production for profit, and that is why capitalism always must have unemployed.

But look further into this system of production for profit and you will see how its basic evil works a hundred other evils.

Let us follow the shoe manufacturer of your city. He has no way of knowing, as I have already pointed out, who will or will not be able to buy his shoes. He makes a rough guess, he ‘estimates’, and he decides to manufacture, let us say, 50,000 pairs. Then he puts his product on the market. That is, the wholesaler, the jobber, and the storekeeper put them up for sale.

Suppose only 30,000 pairs were sold; 20,000 pairs remain on hand. Our manufacturer, unable to sell the balance in his own city, will try to dispose of it, in some other part of the country. But the shoe manufacturers there have also had the same experience. They also can’t sell all they have produced. The supply of shoes is greater than the demand for them, they tell you. They have to cut down production. That means the discharge of some of their employees, thus increasing the army of the unemployed.

‘Over-production’ this is called. But in truth it is not over-production at all. It is under-consumption, because there are many people who need new shoes, but they can’t afford to buy them.

The result? The warehouses are stocked with the shoes the people want but cannot buy, shops and factories close because of the ‘oversupply’. The same things happen in other industries. You are told that there is a ‘crisis’ and your wages must be reduced.

Your wages are cut; you are put on part time or you lose your work altogether. Thousands of men and women are thrown out of employment in that manner. Their wages stop and they cannot buy the food and other things they need. Are those things not to be had? No, on the contrary; the warehouses and stores are filled with them, there is too much of them there’s ‘over-production’.

So the capitalist system of production for profit results in this crazy situation:

people have to starve — not because there is not enough food but because there is too much of it; they have to do without the things they need, because there is too much of those things on hand; because there is too much, manufacture is cut down, throwing thousands out of work; being out of work and therefore not earning, those thousands lose their buying capacity. The grocer, the butcher, the tailor all suffer, as a result. That means increased unemployment all around, the crisis gets worse.

Under capitalism this happens in every industry.

Such crises are inevitable in a system of production for profit. They come from time to time; they return periodically, always getting worse. They deprive thousands and hundreds of thousands of employment causing poverty, distress, and untold misery. They result in bankruptcy and bank failures, which swallow up whatever little the worker have saved in time of ‘prosperity’. They cause want and need, drive people to despair and crime, to suicide and insanity.

Such are the results of production for profit; such the fruits of system of capitalism.

Yet that is not all. There is another result of this system, are even worse than all the others combined.

That is War.

Chapter 6: War?

War! Do you realize what it means? Do you know of any more terrible word in our language? Does it not bring to your mind pictures of slaughter and carnage, of murder, pillage, and destruction? Can’t you hear the belching of cannon, the cries of the dying and wounded? Can you not see the battlefield strewn with corpses? Living humans torn to pieces, their blood and brains scattered about, men full of life suddenly turned to carrion. And there, at home, thousands of fathers and mothers’ wives and sweethearts living in hourly dread lest some mischance befall their loved ones, and waiting, waiting for the return of those who will return nevermore.

You know what war means. Even if you yourself have never been at the front, you know that there is no greater curse than war with its millions of dead and maimed, its countless human sacrifices, its broken lives, ruined homes its indescribable heartache and misery.

‘It’s terrible’, you admit, ‘but it can’t be helped’. You think that war must be, that times come when it is inevitable, that you must defend your country when it is in danger.

Let us see, then, whether you really defend your country when you go to war. Let us see what causes war, and whether it is for the benefit of your country that you are called upon to don the uniform and start off on the campaign of slaughter.

Let us consider whom and what you defend in war: who is interested in it and who profits by it.

We must return to our manufacturer. Unable to sell his product at a profit in his own country, he (and manufacturers of other commodities likewise) seeks a market in some foreign land. He goes to England, Germany, France, or to some other country, and tries to dispose there of his ‘over-production’, of his ‘surplus’.

But there he finds the same conditions as in his own country. There they also have ‘over-production’; that is, the workers are so exploited and underpaid that they cannot buy the commodities they have produced. The manufacturers of England, Germany, France, etc., are therefore also looking for other markets, just as the American manufacturer.

The American manufacturers of a certain industry organize themselves into a big combine, the industrial magnates of the other countries do the same, and the national combines begin competing with each other. The capitalists of each country try to grab the best markets, especially new markets. They find such new markets in China, Japan India, and similar countries; that is, in countries that have not yet developed their own industries. When each country will have developed its own industries, there will be no more foreign markets, and then some powerful capitalistic group will become the international trust of the whole world. But in the meantime the capitalistic interests of the various industrial countries fight for the foreign markets and compete with each other there. They compel some weaker nation to give them special privileges, ‘favored treatment’; they arouse the envy of their competitors get into trouble about concessions and sources of profit, and call upon their respective governments to defend their interests. The American capitalist appeals to his government to protect ‘American’ interests. The capitalists of France, Germany, and England do the same: they call upon their governments to protect their profits. Then the various governments call upon their people to ’defend their country’.

Do you see how the game is played? You are not told that you are asked to protect the privileges and dividends of some American capitalist in a foreign country. They know that if they tell you that, you would laugh at them and you would refuse to get yourself shot to swell the profits of plutocrats. But without you and others like you they can’t make war! So they raise the cry of ‘Defend your country! Your flag is insulted!’ Sometimes they actually hire thugs to insult your country’s flag in a foreign land, or get some American property destroyed there, so as to make sure the people at home will get wild over it and rush to join the Army and Navy.

Don’t think I exaggerate. American capitalists are known to have caused even revolutions in foreign countries (particularly in South America) so as to get a more ‘friendly’ new government there and thus secure the concessions they wanted.

But generally they don’t need to go to such lengths. All they have to do is appeal to your ‘patriotism’, flatter you a bit, tell you that you can ‘lick the whole world,’ and they get you ready to don the soldier’s uniform and do their bidding.

This is what your patriotism, your love of country is used for. Truly did the great English thinker Carlyle write:

‘What, speaking in quite unofficial language, is the net purport and upshot of war? To my own knowledge, for example, there dwell and toil, in the British village of Dumdrudge, usually some five hundred souls. From these, by certain ‘natural enemies’ of the French there are successively selected, during the French war, say thirty able-bodied men. Dumdrudge, at her own expense, has suckled and nursed them; she has, not without difficulty and sorrow, fed them up to man hood, and even trained them to crafts, so that one can weave, another build, another hammer, and the weakest can stand under thirty stone avoirdupois. Nevertheless, amid much weeping and swearing, they are selected; all dressed in red; and shipped away, at public charge, some two thousand miles, or say only to the south of Spain, and fed there till wanted.

‘And now to that same spot in the south of Spain are thirty similar French artisans, from a French Dumdrudge, in like manner wending, till at length, after infinite effort, the two parties come into actual juxtaposition; and Thirty stands fronting Thirty, each with a gun in his hand.

‘Straightway the word ‘Fire!’ is given, and they blow the souls out of one another, and in the place of sixty brisk useful craftsmen, the world has sixty dead carcasses, which it must bury, and anon shed tears for. Had these men any quarrel? Busy as the devil is, not the smallest! They lived far enough apart; were the entirest strangers; nay, in so wide a universe, there was even, unconsciously, by commerce, some mutual helpfulness between them. How then? Simpleton! Their governors had fallen out; and instead of shooting one another, had the cunning to make these poor blockheads shoot.’

It is not for your country that you fight when you go to war. It’s for your governors, your rulers, your capitalistic masters.

Neither your country, nor humanity, neither you nor your class — the workers — gain anything by war. It is only the big financiers and capitalists who profit by it.

War is bad for you. It is bad for the workers. They have everything to lose and nothing to gain by it. They don’t even get any glory from it, for that goes to the big generals and field marshals.

What do you get in war? You get lousy, you get shot, gassed, maimed, or killed. That is all the workers of any country get out of war.

War is bad for your country, bad for humanity: it spells slaughter and destruction. Everything that war destroys — bridges and harbors, cities and ships, fields and factories — all must be built up again. That means that the people are taxed, directly and indirectly, to build it up. For in the last analysis everything comes from the pockets of the people. So war is bad for them materially, not to speak of the brutalizing effect war has upon mankind in general. And don’t forget that 999 out of every 1,000 who are killed, blinded, or maimed in war are of the laboring class, sons of workers and farmers.

In modern war there is no victor, for the winning side loses almost as much as the defeated one. Sometimes even more, like France in the late struggle: France is poorer to-day than Germany. The workers of both countries are taxed to starvation to make good the losses sustained in the war. Labor’s wages and standards of living are much lower now in the European countries that participated in the World War than they were before the great catastrophe.

‘But the United States got rich through the war,’ you object.

You mean that a handful of men gained millions, and that the big Capitalists made huge profits. Surely they did: the great financiers by lending Europe money at a high rate of interest and by supplying war material and munitions. But where do you come in?

Just stop to consider how Europe is paying off its financial debt to America or the interest on it. It does so by squeezing more labor and profits out of the workers. By paying lower wages and producing goods more cheaply the European manufacturers can undersell their American competitors, and for this reason the American manufacturer is compelled also to produce at lower cost. That’s where his ‘economy’ and ‘rationalization’ come in, and as a result you must work harder or have your wages reduced, or be thrown out of employment altogether. Do you see how low wages in Europe directly affect your own condition? Do you realize that you, the American worker, are helping to pay the American bankers the interest on their European loans?

There are people who claim that war is good because it cultivates physical courage. The argument is stupid. It is made only by those who have themselves never been to war and whose fighting is done by others. It is a dishonest argument, to induce poor fools to fight for the interests of the rich. People who have actually fought in battles will tell you that modern war has nothing to do with personal courage: it is mass fighting at a great distance from the enemy. Personal encounters, in which the best man may win, are extremely rare. In modern war you don’t see your antagonists: you fight blindly, like a machine. You go into battle scared to death, fearing that the next minute you may be shot to pieces. You go only because you don’t have the courage to refuse.

The man who can face vilification and disgrace, who can stand up against the popular current, even against his friends and his country when he knows he is right, who can defy those in authority over him who can take punishment and prison and remain steadfast — that is a man of courage. The fellow whom you taunt as a ‘slacker’ because he refuses to turn murderer — he needs courage. But do you need much courage just to obey orders, to do as you are told and to fall in line with thousands of others to the tune of general approval and the ‘Star Spangled Banner’?

War paralyzes your courage and deadens the spirit of true manhood. It degrades and stupefies with the sense that you are not responsible that ’‘tis not yours to think and reason why, but to do and die’, like the hundred thousand others doomed like yourself. War means blind obedience, unthinking stupidity, brutish callousness, wanton destruction, and irresponsible murder.

I have met persons who say that war is good because it kills many people, so that there is more work for the survivors.

Consider what a terrible indictment this is against the present system. Imagine a condition of things where it is good for the people of a certain community to have some of their number killed off, so the rest could live better! Would it not be the worst man-eating system, the worst cannibalism?

That is just what capitalism is: a system of cannibalism in which one devours his fellow-man or is devoured by him. This is true of capitalism in time of peace as in war, except that in war its real character is unmasked and more evident.

In a sensible, humane society that could not be. On the contrary, the greater the population of a certain community the better it would be for all, because the work of each would then be lighter.

A community is no different in this regard than a family. Every family needs a certain amount of work to be done in order to keep its wants supplied. Now the more persons there are in the family to do the necessary work, the easier for each member, the less work for each.

The same holds true of a community or a country, which is only a family on a large scale. The more people there are to do the work necessary to supply the needs of the community, the easier the task of each member.

If the contrary is the case in our present-day society, it merely goes to prove that conditions are wrong, barbaric, and perverse. Nay, more: that they are absolutely criminal if the capitalist system can thrive on the slaughter of its members.

It is evident then that for the workers war means only greater burdens, more taxes, harder toil, and the reduction of their pre-war standard of living.

But there is one element in capitalist society for whom war is good. It is the element that coins money out of war, that gets rich on your ‘patriotism’ and self-sacrifice. It is the munitions manufacturers, the speculators in food and other supplies, the warship builders. In short, it is the great lords of finance, industry, and commerce who alone benefit by war.

For these war is a blessing. A blessing in more than one way. Because war also serves to distract the attention of the laboring masses from their everyday misery and turns it to ‘high politics’ and human slaughter. Governments and rulers have often sought to avoid popular uprising and revolution by staging a war. History is full of such examples. Of course, war is a double-edged sword. Often it, in turn, leads to revolt. But that is another story to which we shall return when we come to the Russian Revolution.

If you have followed me thus far, you must realize that war is just as much a direct result and inevitable effect of the capitalist system as are the regular financial and industrial crises.

When a crisis comes, in the manner in which I have described it, with its unemployment and hardships, you are told that it is no one’s fault, that it is ‘bad times’, the result of ‘over-production’ and similar humbug. And when capitalistic competition for profits brings about a condition of war, the capitalists and their flunkies — the politicians and the press — raise the cry ‘Save your country!’ in order to fill you with false patriotism and make you fight their battles for them.

In the name of patriotism you are ordered to stop being decent and honest, to cease being yourself, to suspend your own judgment, and give up your life; to become a will-less cog in a murderous machine, blindly obeying the order to kill, pillage, and destroy; to give up your father and mother, wife and child, and all that you love, and proceed to slaughter your fellow-men who never did you any harm — who are just as unfortunate and deluded victims of their masters as you are of yours.

Only too truly did Carlyle say that ‘patriotism is the refuge of scoundrels.’

Can’t you see how you are fooled and duped?

Take the World War, for instance. Consider how the people of America were tricked into participation. They did not want to mix in European affairs. They knew little of them, and they did not care to be dragged into the murderous brawls. They elected Woodrow Wilson on a ‘he kept us out of the war’ slogan.

But the American plutocracy saw that huge fortunes could be gained in the war. They were not satisfied with the millions they were reaping by selling ammunition and other supplies to the European combatants; immeasurably greater profits were to be made by getting a big country like the United States, with its over 100 millions of population, into the fray. President Wilson could not withstand their pressure. After all, government is but the maid-servant of the financial powers: it is there to do their bidding.

But how get America into the war when her people were expressly against it? Didn’t they elect Wilson as President on the clear promise to keep the country out of war?

In former days, under absolute monarchs, the subjects were simply compelled to obey the king’s command. But that often involved resistance and the danger of rebellion. In modern times there are surer and safer means of making the people serve the interests of their rulers. All that is necessary is to talk them into believing that they themselves want what their masters want them to do; that it is to their own interests, good for their country, good for humanity. In this manner the noble and fine instincts of man are harnessed to do the dirty work of the capitalistic master class, to the shame and injury of mankind.

Modern inventions help in this game and make it comparatively easy. The printed word, the telegraph, the telephone, and radio are all sure aids in this matter. The genius of man, having produced those wonderful things, is exploited and degraded in the interests of Mammon and Mars.

President Wilson invented a new device to snare the American people into the war for the benefit of Big Business. Woodrow Wilson, the former college president, discovered a ‘war for democracy’, a ‘war to end war’. With that hypocritical motto a country-wide campaign was started, rousing the worst tendencies of intolerance, persecution, and murder in American hearts; filling them with venom and hatred against every one who had the courage to voice an honest and independent opinion; beating up, imprisoning, and deporting those who dared to say that it was a capitalistic war for profits. Conscientious objectors to the taking of human life were brutally maltreated as ‘slackers’ and condemned to long penitentiary terms; men and women who reminded their Christian countrymen of the Nazarene’s command, ‘Thou shalt not kill’, were branded cowards and shut up in prison; radicals who declared that the war was only in the interests of capitalism were treated as ‘vicious foreigners, and ‘enemy spies’. Special laws were rushed through to stifle every free expression of opinion. Dire punishment was meted out to every objector. From the Atlantic to the Pacific hundred-percenters, drunk with murderous patriotism, spread terror. The whole country went mad with the frenzy of jingoism. The nation-wide militarist propaganda at last swept the American people into the field of carnage.

Wilson was ‘too proud to fight’, but not too proud to send others to do the fighting for his financial backers. He was ‘too proud to fight’, but not too proud to help the American plutocracy coin gold out of the lives of seventy thousand Americans left dead on European battlefields.

The ‘war for democracy’, the ‘war to end war’ proved the greatest sham in history. As a matter of fact, it started a chain of new wars not yet ended. It has since been admitted, even by Wilson himself, that the war served no purpose except to reap vast profits for Big Business. It created more complications in European affairs than had ever existed before. It pauperized Germany and France, and brought them to the brink of national bankruptcy. It loaded the peoples of Europe with stupendous debts, and put unbearable burdens upon their working classes. The resources of every country were strained. The progress of science was registered by new facilities of destruction. Christian precept was proven by the multiplication of murder, and the treaties were signed with human blood.

The World War built huge fortunes for the lords of finance — and tombs for the workers.

And to-day? To-day we stand again on the brink of a new war, far greater and more terrible than the last holocaust. Every government is preparing for it and appropriating millions of dollars of the workers’ sweat and blood for the coming carnage.

Think it over, my friend, and see what capital and government are doing for you, doing to you.

Soon they will again be calling on you to ‘defend your country!’

In times of peace you slave in field and factory, in war you serve as cannon fodder — all for the greater glory of your masters.

Yet you are told that ‘everything is all right’, that it is ‘God’s will’, that it ‘must be so’.

Don’t you see that it is not God’s will at all, but the doings of capital and government? Can’t you see that it is so and ‘must be so’ only because you permit your political and industrial masters to fool and dupe you, so they can live in comfort and luxury off your toil and tears, while they treat you as the ‘common’ people, the ‘lower orders’, just good enough to slave for them?

‘It has always been so,’ you remark meekly.

Chapter 7: Church and School

Yes, my friend, it has always been so. That is, law and government have always been on the side of the masters. The rich and powerful have always doped you by ‘God’s will’, with the help of the church and the school.

But must it always remain so?

In olden days, when the people were the slaves of some tyrant — of a tsar or other autocrat — the church (of every religion and denomination) taught that slavery existed by ‘the will of God,’ that it was good and necessary, that it could not be otherwise, and that whoever was against it went against God’s will and was a godless man, a heretic, a blasphemer and a sinner.

The school taught that this was right and just, that the tyrant ruled by ‘the grace of God’, that his authority was not to be questioned, and that he was to be served and obeyed.

The people believed it and remained slaves.

But little by little there arose some men who had come to see that slavery was wrong: that it was not right for one man to hold a whole people in subjection and be lord and master over their lives and toil. And they went among the people and told them what they thought.

Then the government of the tyrant pounced upon those men. They were charged with breaking the laws of the land; they were called disturbers of the public peace, criminals, and enemies of the people. They were killed, and the church and the school said that it was right, that they deserved death as rebels against the laws of God and man. And the slaves believed it.

But the truth cannot be suppressed forever. More and more persons gradually came to see that the ‘agitators’ who had been killed were right. They came to understand that slavery was wrong and bad for them, and their numbers grew all the time. The tyrant made severe laws to suppress them: his government did everything to stop them and their ‘evil designs’. Church and school denounced those men. They were persecuted and hounded and executed in the manner of those days.

Sometimes they were put on a big cross and nailed to it, or they had their heads cut off with an axe. At other times they were strangled to death, burned at the stake, quartered, or bound to horses and slowly torn apart.

This was done by the church and the school and the law, often even by the deluded mob, in various countries, and in the museums to-day you can still see the instruments of torture and death which were used to punish those who tried to tell the truth to the people.

But in spite of torture and death, in spite of law and government, in spite of church and school and press, slavery was at last abolished, though people had insisted that ‘it was always so and must remain so’.

Later, in the days of serfdom, when the nobles lorded it over the common people, church and school were again on the side of the rulers and the rich. Again they threatened the people with the wrath of God if they should dare to become rebellious and refuse to obey their lords and governors. Again they brought down their maledictions upon the heads of the ‘disturbers’ and heretics who dared defy the law and preach the gospel of greater liberty and well-being. Again those ‘enemies of the people’ were persecuted, hounded, and murdered — but the day came when serfdom was abolished.

Serfdom gave place to capitalism with its wage slavery, and again you find church and school on the side of the master and ruler. Again they thunder against the ‘heretics’, the godless ones who wish the people to be free and happy. Again church and school preach to you ‘the will of God’: capitalism is good and necessary, they tell you; you must be obedient to your masters, for ‘it is God’s will’ that there be rich and poor, and whoever goes against it is a sinner, a non-conformist, an anarchist.

So you see that church and school are still with the masters against their slaves, just as in the past. Like the leopard, they may change their spots, but never their nature. Still church and school side with the rich against the poor, with the powerful against their victims, with ‘law and order’ against liberty and justice.

Now as formerly they teach the people to respect and obey their masters. When the tyrant was king, church and school taught respect for and obedience to the ‘law and order’ of the king. When the king is abolished and a republic instituted, church and school teach respect for and obedience to republican ‘law and order’. OBEY! that is the eternal cry of church and school, no matter how vile the tyrant, no matter how oppressive and unjust ‘law and order’.

OBEY! For if you will cease obedience to authority you might begin to think for yourself! That would be most dangerous to ‘law and order’, the greatest misfortune for church and school. For then you would find out that everything they taught you was a lie, and was only for the purpose of keeping you enslaved, in mind and body, so that you should continue to toil and suffer and keep quiet.

Such an awakening on your part would indeed be the greatest calamity for church and school, for Master and Ruler.

But if you have gone thus far with me, if you have now begun to think for yourself if you understand that capitalism robs you and that government with its ‘law and order’ is there to help it do it; if you realize that all the agencies of institutionalized religion and education serve only to delude you and keep you in bondage, then you might rightly feel outraged and cry out, ‘Is there no justice in the world?’

Chapter 8: Justice

No, my friend, terrible as it is to admit it, there is no justice in the world.

Worse yet: there can be no justice as long as we live under conditions which enable one person to take advantage of another’s need, to turn it to his profit, and exploit his fellow man.

There can be no justice as long as one man is ruled by another; as long as one has the authority and power to compel another against his will.

There can be no justice between master and servant.

Nor equality.

Justice and equality can exist only among equals. Is the poor street cleaner the social equal of Morgan? Is the washer woman the equal of Lady Astor?

Let the washer woman and Lady Astor enter any place, private or public. Will they receive equal welcome and treatment? Their very apparel will determine their respective reception. Because even their clothes indicate, under present conditions, the difference in their social position, their station in life, their influence, and wealth.

The washer woman may have toiled hard all her life long, may have been a most industrious and useful member of the community. The Lady may have never done a stroke of work, never been of the least use to society. For all that it is the rich lady who will be welcomed, who will be preferred.

I have chosen this homely example because it is typical of the entire character of our society, of our whole civilization.

It is money and the influence and authority which money commands, that alone count in the world.

Not justice, but possession.

Broaden this example to cover your own life, and you will find that justice and equality are only cheap talk, lies which you are taught, while money and power are the real thing, realities.

Yet there is a deep-seated sense of justice in mankind, and your better nature always resents it when you see injustice done to any one. You feel outraged and you become indignant over it: because we all have an instinctive sympathy with our fellow-man, for by nature and habit we are social beings. But when your interests or safety are involved, you act differently; you even feel differently.

Suppose you see your brother do wrong to a stranger. You will call his attention to it, you will chide him for it.

When you see your boss do an injustice to some fellow worker, you also resent it and you feel like protesting. But you will most probably refrain from expressing your sentiments because you might lose your job or get in bad with your boss.

Your interests suppress the better urge of your nature. Your dependence upon the boss and his economic power over you influence your behavior.

Suppose you see John beat and kick Bill when the latter is on the ground. Both may be strangers to you, but if you are not afraid of John, you’ll tell him to stop kicking a fellow who is down.

But when you see the policeman do the same thing to some citizen you will think twice before interfering, because he might beat you up too and arrest you to boot. He has the authority.

John, who has no authority and who knows that some one might interfere when he is acting unjustly, will — as a rule — be careful what he is about.

The policeman, who is vested with some authority and who knows there is little chance of any one interfering with him, will be more likely to act unjustly.

Even in this simple instance you can observe the effect of authority: its effect on the one who possesses it and on those over whom it is exercised. Authority tends to make its possessor unjust and arbitrary; it also makes those subject to it acquiesce in wrong, subservient, and servile. Authority corrupts its holder and debases its victims.

If this is true of the simplest relations of existence, how much more so in the larger field of our industrial, political, and social life?

We have seen how your economic dependence upon your boss will affect your actions. Similarly it will influence others who are dependent upon him and his good will. Their interests will thus control their actions, even if they are not clearly aware of it.

And the boss? Will he also not be influenced by his interests? Will not his sympathies, his attitude and behavior be the result of his particular interests?

The fact is, every one is controlled, in the main, by his interests. Our feelings, our thoughts, our actions, our whole life is shaped, consciously and unconsciously, by our interests.

I am speaking of ordinary human nature, of the average man. Here and there you will find cases that seem to be exceptions. A great idea or an ideal, for example, may take such hold of a person that he will entirely devote himself to it and sometimes even sacrifice his life for it. In such an instance it might look as if the man acted against his interests. But that is a mistake — it only seems so. For in reality the idea or ideal for which the man lived or even gave his life, was his chief interest. The only difference is that the idealist finds his main interest in living for some idea, while the strongest interest of the average man is to get on in the world and live comfortably and peacefully. But both are controlled by their dominant interests.

The interests of men differ, but we are all alike in that each of us feels, thinks, and acts according to his particular interests, his conception of them.

Now, then, can you expect your boss to feel and act against his interests? Can you expect the capitalist to be guided by the interests of his employees? Can you expect the mine owner to run his business in the interests of the miners?

We have seen that the interests of the employer and employee are different; so different that they are opposed to each other.

Can there be justice between them? Justice means that each gets his due. Can the worker get his due or have justice in capitalist society?

If he did, capitalism could not exist: because then your employer could not make any profits out of your work. If the worker would get his due — that is, the things he produces or their equivalent — where would the profits of the capitalist come from? If labor owned the wealth it produces, there would be no capitalism.

It means that the worker cannot get what he produces, cannot get what is due to him, and therefore cannot get justice under wage slavery.

‘If that is the case,’ you remark, ‘he can appeal to the law, to the courts.’

What are the courts? What purpose do they serve? They exist to uphold the law. If someone has stolen your overcoat and you can prove it, the courts would decide in your favor. If the accused is rich or has a clever lawyer, the chances are that the verdict will be to the effect that the whole thing was a misunderstanding, or that it was an act of aberration, and the man will most likely go free.

But if you accuse your employer of robbing you of the greater part of your labor, of exploiting you for his personal benefit and profit, can you get your due in the courts? The judge will dismiss the case, because it is not against the law for your boss to make profits out of your work. There is no law to forbid it. You will get no justice that way.

It is said that ‘justice is blind.’ By that is meant that it recognizes no distinction of station, of influence, of race, creed, or color.

This proposition needs only to be stated to be seen as thoroughly false. For justice is administered by human beings, by judges and juries, and every human being has his particular interests, not to speak of his personal sentiments, opinions, likes, dislikes, and prejudices, from which he can’t get away by merely putting on a judge’s gown and sitting on the bench. The judge’s attitude to things — like every one else’s — will be determined, consciously and unconsciously, by his education and bringing up, by the environment in which he lives, by his feelings and opinions, and particularly by his interests and the interests of the social group to which he belongs.

Considering the above, you must realize that the alleged impartiality of the courts of justice is in truth a psychological impossibility. There is no such thing, and cannot be. At best the judge can be relatively impartial in cases in which neither his sentiments nor his interests — as an individual or member of a certain social group — are in any way concerned. In such cases you might get justice. But these are usually of small importance, and they play a very insignificant rôle in the general administration of justice.

Let us take an example. Suppose two business men are disputing over the possession of a certain piece of property, the matter involving no political or social considerations of any kind. In such a case the judge, having no personal feeling or interest in the matter, may decide the case on its merits. Even then his attitude will to a considerable extent depend on his state of health and his digestion, on the mood i