Images of Socialism
Images of Socialism
At so late and unhappy a moment, can one still specify what the vision of socialism means or should mean? Is the idea of utopia itself still a tolerable one?
“God,” said Tolstoy, “is the name of my desire.” This remarkable sentence could haunt one a lifetime, it reverberates in so many directions. Tolstoy may have intended partial assent to the idea that, life being insupportable without some straining toward “transcendence,” a belief in God is a psychological necessity. But he must also have wanted to turn this rationalist criticism into a definition of his faith. He must have meant that precisely because his holiest desires met in the vision of God he was enabled to cope with the quite unholy realities of human existence. That God should be seen as the symbolic objectification of his desire thus became both a glorification of God and a strengthening of man, a stake in the future and a radical criticism of the present.
Without sanctioning the facile identification that is frequently made between religion and socialist politics, we should like to twist Tolstoy’s remark to our own ends: socialism is the name of our desire. And not merely in the sense that it is a vision which, for many people throughout the world, provides moral sustenance, but also in the sense that it is a vision which objectifies and gives urgency to their criticism of the human condition in our time. It is the name of our desire because the desire arises from a conflict with, and an extension from, the world that is; nor could the desire survive in any meaningful way were it not for this complex relationship to the world that is.
At so late and unhappy a moment, however, can one still specify what the vision of socialism means or should mean? Is the idea of utopia itself still a tolerable one?
The impulse to imagine “the good society” probably coincides with human history, and the manner of constructing it—to invert what exists—is an element binding together all pre-Marxist utopias. These dreamers and system-makers have one thing in common: their desire to storm history.
The growth of the modern utopian idea accompanies the slow formation of the centralized state in Europe. Its imagery is rationalistic, far removed from the ecstatic visions that accompany the religiously inspired rebellions agitating feudal society in its last moments. As the traditional patchwork of autonomous social institutions in Western Europe was replaced, in the interests of efficiency, by an increasingly centralized system of rule, men began to conceive of a society that would drive this tendency to its conclusion and be governed completely by rationality. But not only the increasing rationality of political power inspired the thinking of social philosophers; they were stirred by the growth of a new, bourgeois style of life that emphasized calculation, foresight and efficiency, and made regularity of work an almost religious obligation.
As soon as men began to look at the state as “a work of art,” as “an artificial man, created for the protection and salvation of the natural man” (Hobbes, “Leviathan”), it took but one more step to imagine that this “work of art” could be rendered perfect through foresight and will. Thomas Campanella, a rebellious Calabrian monk of the 17th century, conceived in his “City of the Sun” of such a perfect work of art. In Campanella’s utopia, unquestionably designed from the most idealistic of motives, one sees the traits of many pre-Marxist utopias. Salvation is imposed, delivered from above; there is an all-powerful ruler called the Great Metaphysicus (surely no more absurd than the Beloved Leader) ; only one book exists in the City of the Sun, which may be taken as an economical image of modern practice: naturally, a book called Wisdom. Sexual relations are organized by state administrators “according to philosophical rules,” the race being “managed for the good of the commonwealth and not of private individuals . . .” Education is conceived along entirely rationalistic lines, and indeed it must be, for Campanella felt that the Great Metaphysicus, as he forces perfection upon history, has to deal with recalcitrant materials: the people, he writes in a sentence that betrays both his bias and his pathos, is “a beast with a muddy brain.”
And here we come upon a key to utopian thought: the galling sense of a chasm between the scheme and the subjects, between the plan, ready and perfect, and the people, mute and indifferent. (Poor Fourier, the salesman with Phalanxes in his belfry, comes home daily at noon, to wait for the one capitalist, he needs no more than one, who will finance utopia.) Intellectuals who cannot shape history try to rape it, either through actual violence, like the Russian terrorists, or imagined violence, the sudden seizure of history by a utopian claw. In his City of the Sun Campanella decrees—the utopian never hesitates to decree—that those sentenced to death for crimes against the Godhead, liberty and the higher magistrates are to be rationally enlightened, before execution, by special functionaries, so that in the end they will acquiesce in their own condemnation. Let no one say history is unforeseen.
Two centuries after Campanella, Etienne Cabet, a disciple of Robert Owen and Saint-Simon, envisaged the revolutionary dictatorship of Icar, an enlightened ruler who refuses to stay in power longer than is necessary for establishing the new society; he no doubt means it to wither away. Meanwhile Icaria has only one newspaper, and the republic has “revised all useful books which showed imperfections and it has burned all those which we judged dangerous and useless.”
The point need not be overstressed. The utopians were not—or not merely—the unconscious authoritarians that malicious critics have made them out to be. No doubt, some did harbor strong streaks of authoritarian feeling which they vicariously released through utopian images; but this is far from the whole story. Robert Owen wanted a free cooperative society. Decentralization is stressed in Morelly’s utopia, “Floating Islands.” The phalanxes of Fourier are to function without any central authority and if there must be one, it should be located as far from France as possible, certainly no nearer than Constantinople.
But it is not merely a question of desirable visions. In the most far-fetched and mad fantasies of the utopians there are imbedded brilliant insights. The same Fourier who envisaged the transformation of brine into an agreeable liquid and the replacement of lions and sharks by mildly domestic “anti-lions” and “anti-sharks” also writes with the deepest understanding of the need for both the highest specialization of labor in modern society and the greatest variety and alternation of labor in order to overcome the monotony of specialization. Puzzling over the perennial teaser set before socialists—”Who’ll do the dirty work?”—Fourier comes up with the shrewd psychological observation that it is children who most enjoy dirt and . . .
The authoritarian element we find in the utopians is due far less to psychological malaise or power-hunger (most of them were genuinely good people) than to the sense of desperation that frequently lies beneath the surface of their fantasying. All pre-Marxist utopian thinking tends to be ahistorical, to see neither possibility nor need for relating the image of the good society to the actual workings of society as it is. For Fourier it is simply a matter of discovering the “plan” of God, the ordained social order that in realizing God’s will ensures man’s happiness. (Socialism for Fourier is indeed the name of his desire—but in a very different sense from that which we urge!) The imagined construction of utopia occurs outside the order or flux of history: it comes through fiat. Once utopia is established, history grinds to a standstill and the rule of rationality replaces the conflict of class or, as the utopians might have preferred to say, the conflict of passions. In his “Socialism, Utopian and Scientific” Frederick Engels describes this process with both sympathy and shrewdness:
Society presented nothing but wrongs; to remove these was the task of reason. It was necessary, then, to impose this upon society from without by propaganda and, whenever possible, by the example of model experiments. These new social systems were foredoomed as utopian; the more completely they were worked out in detail, the more they could not avoid drifting off into pure phantasies . . .
We can leave it to the literary small fry to solemnly quibble over these phantasies, which today only make us smile, and to crow over the superiority of their own bald reasoning, as compared with such ‘insanity.’ As for us, we delight in the stupendously great thoughts and germs of thought that everywhere break out through their phantastic covering . . . (Emphasis added.)
Given the desire to impose utopia upon an indifferent history, a desire which derives, in the main, from a deep sense of alienation from the flow of history, it follows logically enough that the utopians should for the most part think in terms of elite politics. Auguste Comte specifies that in the “State of Positive Science,” society is to be ruled by an elite of intellectuals. The utopia to be inaugurated by the sudden triumph of reason over the vagaries and twists of history—what other recourse could a lonely, isolated utopian have but the elite, the small core of intellect that, like himself, controls and guides? Saint-Simon, living in the afterglow of the French Revolution, begins to perceive the mechanics of class relations and the appearance for the first time in modern history of the masses as a decisive force. But in the main our generalization holds: reformers who lack some organic relationship with major historical movements must almost always be tempted into a more or less benevolent theory of a ruling elite.
Utopia without egalitarianism, utopia dominated by an aristocracy of mind, must quickly degenerate into a vision of useful slavery. Hence, the importance of Marx’s idea that socialism is to be brought about, in the first instance, by the activities of a major segment of the population, the workers. Having placed the drive toward utopia not beyond but squarely—perhaps a little too squarely—within the course of history, and having found in the proletariat that active “realizing” force which the utopians could nowhere discern on the social horizon, Marx was enabled to avoid the two major difficulties of his predecessors: ahistoricism and the elite theory. He had, to be sure, difficulties of his own, but not these.
Marx was the first of the major socialist figures who saw the possibility of linking the utopian desire with the actual development of social life. By studying capitalism both as an “ideal” structure and a “real” dynamic, Marx found the sources of revolt within the self-expanding and self-destroying rhythms of the economy itself. The utopians had desired a revolt against history but they could conduct it, so to speak, only from the space-platform of the imaginary future; Marx gave new power to the revolt against history by locating it, “scientifically,” within history.
The development of technology, he concluded, made possible a society in which men could “realize” their humanity, if only because the brutalizing burden of fatigue, that sheer physical exhaustion from which the great masses of men had never been free, could now for the first time be removed. This was the historic option offered mankind by the Industrial Revolution, as it is now being offered again by the Atomic Revolution. Conceivably, though only conceivably, a society might have been established at any point in historical time which followed an equalitarian distribution of goods; but there would have been neither goods nor leisure enough to dispense with the need for a struggle over their distribution; which means bureaucracy, police, an oppressive state; and in sum, the destruction of equalitarianism. Now, after the Industrial Revolution, the machine might do for all humanity what the slaves had done for the Greek patriciate.
Marx was one of the first political thinkers to see that both industrialism and “the mass society” were here to stay, that all social schemes which ignored or tried to controvert this fact were not merely irrelevant, they weren’t even interesting.¹ It is true, of course, that he did not foresee—he could not—a good many consequences of this tremendous historical fact. He did not foresee that “mass culture” together with social atomization (Durkheim’s anomie) would set off strong tendencies of demoralization working in opposition to those tendencies that made for disciplined cohesion in the working class. He did not foresee that the rise of totalitarianism might present mankind with choices and problems that went beyond the capitalist/socialist formulation. He did not foresee that the nature of leisure would become, even under capitalism, as great a social and cultural problem as the nature of work. He did not foresee that industrialism would create problems which, while not necessarily insoluble, are likely to survive the span of capitalism. But what he did foresee was crucial: that the great decisions of history would now be made in a mass society, that the “stage” upon which this struggle would take place had suddenly, dramatically been widened far beyond its previous dimensions.
And when Marx declared the proletariat to be the active social force that could lead the transition to socialism, he was neither sentimentalizing the lowly nor smuggling in a theory of the elite, as many of his critics have suggested. Anyone who has read the chapter in “Capital” on the Working Day or Engels’ book on the conditions of the English workers knows that they measured the degradation of the workers to an extent precluding sentimentality. As for the idea of the proletariat as an elite, Marx made no special claim for its virtue or intelligence, which is the traditional mode of justifying an elite; he merely analyzed its peculiar position in society, as the class most driven by the workings of capitalism to both discipline and rebellion, the class that come what may, utopia or barbarism, would always remain propertyless.
There is another indication that Marx did not mean to favor an elite theory by his special “placing” of the proletariat. His theory of “increasing misery”—be it right, wrong or vulgarized—implied that the proletariat would soon include the overwhelming bulk of the population. The transition to socialism, far from being assigned to a “natural” elite or a power group, was seen by Marx as the task of the vast “proletarianized” majority. Correct or not, this was a fundamentally democratic point of view.
Concerned as he was with the mechanics of class power, the “laws of motion” of the existing society, and the strategy of social change, Marx paid very little attention to the description of socialism. The few remarks to be found in his early work and in such a later book as “The Critique of the Gotha Program” are mainly teasers, formulations so , brief as to be cryptic, which did not prevent his disciples from making them into dogmas. An interesting division of labor took place. Marx’s predecessors, those whom he called the “utopian socialists,” had devoted themselves to summoning pictures of the ideal future, perhaps in lieu of activity in the detested present; Marx, partly as a reaction to their brilliant day-dreaming, decided to focus on an analysis of those elements in the present that made possible a strategy for reaching the ideal future. And in the meantime, why worry about the face of the future, why create absurd blueprints? As a response to Fourier, Saint-Simon and Owen there was much good sense in this attitude; given the state of the European labor movements in the mid-19th century it was indispensable to turn toward practical problems of national life (Germany) and class organization (England.) But the Marxist movement, perhaps unavoidably, paid a price for this emphasis.
As the movement grew, the image of socialism kept becoming hazier and hazier, and soon the haziness came to seem a condition of perfection. The “revisionist” Social Democrat Eduard Bernstein could write that the goal is nothing, the movement everything; as if a means could be intelligently chosen without an end in view! In his “State and Revolution” Lenin, with far greater fullness than Marx, sketched a vision of socialism profoundly democratic, in which the mass of humanity would break out of its dumbness, so that cooks could become cabinet ministers, and even the “bourgeois principle of equality” would give way to the true freedom of non-measurement: “from each according to his ability and to each according to his need.” But this democratic vision did not sufficiently affect his immediate views of political activity, so that in his crucial pamphlet “Will the Bolsheviks Retain State Power?” written in 1917, Lenin, as if to brush aside the traditional Marxist view that the socialist transformation requires a far greater popular base than any previous social change, could say that “After the 1905 Revolution Russia was ruled by 130,000 landowners . . . And yet we are told that Russia will not be able to be governed by the 240,000 members of the Bolshevik Party—governing in the interests of the poor and against the rich.”
What happened was that the vision of socialism—would it not be better to say the problem of socialism?—grew blurred in the minds of many Marxists because they were too ready to entrust it to History. The fetichistic use of the word “scientific,” than which nothing could provide a greater sense of assurance, gave the Marxist movement a feeling that it had finally penetrated to the essence of History, and found there once and for all its true meaning. The result was often a deification of History: what God had been to Fourier, History became to many Marxists—a certain force leading to a certain goal. And if indeed the goal was certain, or likely enough to be taken as certain, there was no need to draw up fanciful blueprints, the future would take care of itself and require no advice from us. True enough, in a way. But the point that soon came to be forgotten was that it is we, in the present, who need the image of the future, not those who may live in it. And the consequence of failing to imagine creatively the face of socialism—which is not at all the same as an absurd effort to paint it in detail—was that it tended to lapse into a conventional and lifeless “perfection.”
Perfection, in that image of socialism held by many Marxists—the image, that is, which emerged at the level of implicit belief—was one of a society in which tension, conflict and failure had largely disappeared. It would be easy enough to comb the works of the major Marxists in order to prove this statement, but we prefer to appeal to common experience, to our own knowledge and memories as well as to the knowledge and memories of others. In the socialist movement one did not worry about the society one wanted: innumerable and, indeed, inconceivable subjects were discussed but almost never the idea of socialism itself, for History, Strategy and The Party (how easily the three melted into one!) had eliminated that need. Socialism was the Future—and sometimes a future made, curiously respectable, the middle-class values that the radicals had violently rejected now being reinstated, unwittingly, in their vision of the good society. There could hardly be a need to reply to those critics who wondered how some of the perennial human problems could be solved under socialism: one knew they would be. In effect, the vision of socialism had a way of declining into a regressive infantile fantasy, a fantasy of protection.
Our criticism is not that the Marxist movement held to a vision of utopia: that it did so was entirely to its credit, a life without some glimmer of a redeeming future being a life cut off from the distinctively human. Our complaint is rather that the vision of utopia grew slack and static. Sometimes it degenerated into what William Morris called “the cockney dream” by which efficiency becomes a universal solvent for all human problems; sometimes it slipped off, beyond human reach, to the equally repulsive vision of a society in which men become rational titans as well-behaved and tedious as Swift’s Houhynhnms. Only occasionally was socialism envisaged as a society with its own rhythm of growth and tension, change and conflict.
Marx’s contribution to human thought is immense, but except for some cryptic if pregnant phrases, neither he nor his disciples have told us very much about the society in behalf of which they called men into battle. This is not quite so fatal a criticism as it might seem, since what probably mattered most was that Marxism stirred millions of previously dormant people into historical action, gave expression to their claims and yearnings, and lent a certain form to their desire for a better life. But if we want sustained speculations on the shape of this better life we have to turn to radical mavericks, to the anarchists and libertarians, to the Guild Socialists. And to such a writer as Oscar Wilde, whose “The Soul of Man Under Socialism” is a small masterpiece. In his paradoxical and unsystematic way Wilde quickly comes to a sense of what the desirable society might be like. The great advantage of socialism, he writes, is that it “would relieve us from that sordid necessity of living for others which, in the present condition of things, presses so hard upon almost everybody.” By focusing upon “the unhealthy and exaggerated altruism” which capitalist society demands from people, and by showing how it saps individuality, Wilde arrives at the distinctive virtue of Socialism: that it will make possible what he calls Individualism.
We do not wish to succumb to that which we criticize. Blueprints, elaborate schemes do not interest us. But we think it may be useful to suggest some of the qualities that can make the image of socialism a serious and mature goal, as well as some of the difficulties in that goal:
- Socialism is not the end of human history, as the deeply-held identification of it with perfection must mean. There is no total fulfillment, nor is there an “end to time.” History is a process which throws up new problems, new conflicts, new questions; and socialism, being within history, cannot be expected to solve all these problems or, for that matter, to raise humanity at every point above the level of achievement of previous societies. As Engels remarked, there is no final synthesis, only continued clash. What socialists want is simply to do away with those sources of conflict which are the cause of material deprivation and which, in turn, help create psychological and moral suffering. Freedom may then mean that we can devote ourselves to the pursuit of more worthwhile causes of conflict. The hope for a conflictless society is reactionary, as is a reliance upon some abstract “historical force” that will conciliate all human strife.
- The aim of socialism is to create a society of cooperation, but not necessarily, or at least not universally, of harmony. Cooperation is compatible with conflict, is indeed inconceivable without conflict, while harmony implies a stasis.
- Even the “total abolition” of social classes, no small or easy thing, would not or need not mean the total abolition of social problems.
- In a socialist society there would remain a whole variety of human difficulties that could not easily be categorized as social or non-social; difficulties that might well result from the sheer friction between the human being and society, any society—from, say, the process of “socializing” those recalcitrant creatures known as children. The mere existence of man is a difficulty, a problem, with birth, marriage, pain and death being only among the more spectacular of his crises. To be sure, no intelligent radical has ever denied that such crises would last into a socialist society, but the point to be stressed is that with the elimination of our major material troubles, these other problems might rise to a new urgency, so much so as to become social problems leading to new conflicts.
But social problems as we conceive of them today would also be present in a socialist society.
Traditionally, Marxists have lumped all the difficulties posed by critics and reality into that “transitional” state that is to guide, or bump, us from capitalism to socialism, while socialism itself they have seen as the society that would transcend these difficulties. This has made it a little too easy to justify some of the doings of the “transitional” society, while making it easier still to avoid considering—not what socialism will be like—but what our image of it should be. Without pretending to “solve” these social problems as they might exist under socialism, but intending to suggest a bias or predisposition, we list here a few of them:
Marxists have generally related the phenomenon of bureaucratism to social inequality and economic scarcity. Thus, they have seen the rise of bureaucracy in Leninist Russia as a consequence of trying to establish a workers’ state in an isolated and backward country which lacked the economic prerequisites for building socialism. Given scarcity, there arises a
policeman to supervise the distribution of goods; given the policeman, there will be an unjust distribution. Similarly, bureaucratic formations of a more limited kind are seen as parasitic elites which batten upon a social class yet, in some sense, “represent” it in political and economic conflicts. Thus bureaucratism signifies a deformation, though not necessarily a destruction, of democratic processes.
This view of bureaucratism seems to us invaluable. Yet it would be an error to suppose that because a class society is fertile ground for bureaucracy, a classless society would automatically be free of bureaucracy. There are other causes for this social deformation; and while in a socialist society these other causes might not be aggravated by economic inequality and the ethos of accumulation as they are under capitalism, they would very likely continue to operate. One need not accept Robert Michels’ “Iron Law of Oligarchy” in order to see this. (Michels’ theory is powerful but it tends to boomerang: anyone convinced by it that socialism is impossible will have a hard time resisting the idea that democracy is impossible.) Thus the mere presence of equality of wealth in a society does not necessarily mean an equality of power or status: if Citizen A were more interested in the politics of his town or the functioning of his factory than Citizen B, he would probably accumulate more power and status; hence, the possibility of misusing them. (Socialists have often replied, But why should Citizen A want to misuse his power and status when there is no pressing economic motive for doing so? No one can answer this question definitively except by positing some theory of “human nature,” which we do not propose to do; all we can urge is a certain wariness with regard to any theory which discounts in advance the possibility that non-economic motives can lead to human troubles.) Then again, the problem of sheer size in economic and political units is likely to burden a socialist society as much as it burdens any other society; and large political or economic units, because they require an ever increasing delegation of authority, often to “experts,” obviously provide a setting in which bureaucracy can flourish. But most important of all is the sheer problem of representation, the fact that as soon as authority is delegated to a “representative” there must follow a loss of control and autonomy.
Certain institutional checks can, of course, be suggested for containing bureaucracy. The idea of a division of governmental powers, which many Marxists have dismissed as a bourgeois device for thwarting the popular will, would deserve careful attention in planning a socialist society, though one need not suppose that it would have to perpetuate those elements of present-day parliamentary structure which do in fact thwart the popular will. Similarly, the distinction made in English ‘political theory, but neglected by Marxists, between democracy as an expression of popular sovereignty and democracy as a pattern of government in which the rights of minority groups are especially defended, needs to be taken seriously. In general, a society that is pluralist rather than unitary in emphasis, that recognizes the need for diversification of function rather than concentration of authority—this is the desired goal.
And here we have a good deal to learn from a neglected branch of the socialist movement, the Guild Socialists of England, who have given careful thought to these problems. G. D. H. Cole, for example, envisages the socialist society as one in which government policy is a resultant of an interplay among socio-economic units that simultaneously cooperate and conflict. Cole also puts forward the provocative idea of “functional representation,” somewhat similar to the original image of the Soviets. Because, he writes, “a human being, as an individual, is fundamentally incapable of being represented,” a man should have “as many distinct, and separately exercised, votes, as he has distinct social purposes or interests,” voting, that is, in his capacity of worker, consumer, artist, resident, etc.
But such proposals can hardly be expected to bulk very large unless they are made in a culture where the motives for private accumulation and the values sanctioning it have significantly diminished. If, as we believe, the goal of socialism is to create the kind of man who, to a measurable degree, ceases to be a manipulated object and becomes a motivated subject, then the growth of socialist consciousness must prove an important bulwark against bureaucracy. A society that stresses cooperation can undercut those prestige factors that make for bureaucracy; a society that accepts conflict, and provides a means for modulating it, will encourage those who combat bureaucracy.
2) Planning and Decentralization
Unavoidably, a great deal of traditional socialist thought has stressed economic centralization as a prerequisite for planning, especially in the “transitional” state between capitalism and socialism. Partly, this was an inheritance from the bourgeois revolution, which needed a centralized state; partly, it reflected the condition of technology in the nineteenth century, which required centralized units of production; partly, it is a consequence of the recent power of Leninism, which stressed centralism as a means of confronting the primitive chaos of the Russian economy but allowed it to become a dogma in countries where it had no necessary relevance. Whatever the historical validity of these emphases on centralism, they must now be abandoned. According to the famous economist Colin Clark, the new forms of energy permit an economical employment of small decentralized industrial units. Certainly, every impulse of democratic socialism favors such a tendency. For if mass participation—by the workers, the citizens, the people as a whole—in the economic life of the society is to be meaningful, it must find its most immediate expression in relatively small economic units. Only in such small units is it possible for the non-expert to exercise any real control.
From what we can learn about Stalinist “planning,” we see that an economic plan does not work, it quickly breaks down, if arbitrarily imposed from above and hedged in with rigid specifications which allow for none of the flexibility, none of the economic play, that a democratic society requires. Social planning, if understood in democratic terms—and can there really be social planning, as distinct from economic regulation, without a democratic context?—requires only a loose guiding direction, a general pointer from above. The rest, the actual working out of variables, the arithmetic fulfillment of algebraic possibilities, must come from below, from the interaction, cooperation and conflict of economic units participating in a democratic community.
All of this implies a considerable modification of the familiar socialist emphasis on nationalization of the means of production, increase of productivity, a master economic plan, etc.—a modification but not a total rejection. To be sure, socialism still presupposes the abolition of private property in the basic industries, but there is hardly a branch of the socialist movement, except the more petrified forms of Trotskyism, which places any high valuation on nationalization of industry per se. Almost all socialists now feel impelled to add that what matters is the use to which nationalization is put and the degree of democratic control present in the nationalized industries. But more important, the idea of nationalization requires still greater modification: there is no reason to envisage, even in a “transitional” society, that all basic industries need be owned by the state. The emphasis of the Guild Socialists upon separate Guilds of workers, each owning and managing their own industries, summons no doubt a picture of possible struggles within and between industries; all the better! Guilds, cooperatives, call them what you will—these provide possible bulwarks against the monster Leviathan, the all-consuming state, which it is the sheerest fatuity to suppose would immediately cease being a threat to human liberty simply because “we” took it over. The presence of numerous political and economic units, living together in a tension of cooperation-and-conflict, seems the best “guarantee” that power will not accumulate in the hands of a managerial oligarchy—namely, that the process already far advanced in capitalist society will not continue into socialism. Such autonomous units, serving as buffers between government and people, would allow for various, even contradictory, kinds of expression in social life.² The conflicts that might break out among them would be a healthy social regulator, for while the suppression of conflict makes for an explosive accumulation of hostility, its normalization means that a society can be “sewn-together” by non-cumulative struggles between component groups. And even in terms of “efficiency,” this may prove far more satisfactory than the bureaucratic state regulation of Stalinist Russia.
Only if an attempt is made to encompass the total personality of the individual into one or another group is conflict likely to lead to social breakdown. Only then would conflicts over relatively minor issues be elevated into “affairs of state.” So long as the dogma of “total allegiance”—a dogma that has proven harmful in both its Social Democratic and Leninist versions—is not enforced, so long as the individual is able to participate in a variety of groupings without having to commit himself totally to any of them, society will be able to absorb a constant series of conflicts.
Nor would the criterion of efficiency be of decisive importance in such a society. At the beginning of the construction of socialism, efficiency is urgently required in order to provide the material possibility for a life of security and freedom. But efficiency is needed in order, so to speak, to transcend efficiency.
Between the abstract norms of efficiency and the living needs of human beings there may always be a clash. To speak in grandiose terms, as some anarchists do, of Efficiency vs. Democracy is not very valuable, since living experience always requires compromise and complication. All one can probably say is that socialists are not concerned with efficiency as such but with that type of efficiency which does not go counter to key socialist values. Under socialism there are likely to be many situations in which efficiency will be consciously sacrificed, and indeed one of the measures of the success of a socialist society would be precisely how far it could afford to discard the criterion of efficiency. This might be one of the more glorious ideas latent in Engels’ description of socialism as a “reign of freedom.”
These remarks are, of course, scrappy and incomplete, as we intend them to be, for their usefulness has a certain correlation with their incompleteness; but part of what we have been trying to say has been so well put by R. H. S. Crossman that we feel impelled to quote him:
The planned economy and the centralization of power are no longer socialist objectives. They are developing all over the world as the Political Revolution [the concentration of state powers] and the process is accelerated by the prevalence of war economy. The main task of socialism today is to prevent the concentration of power in the hands of either industrial management or the state bureaucracy—in brief, to distribute responsibility and so to enlarge freedom of choice. This task was not even begun by the Labour Government. On the contrary, in the nationalized industries old managements were preserved almost untouched . . .
In a world organized in ever larger and more inhuman units, the task of socialism is to prevent managerial responsibility degenerating into privilege. This can only be achieved by increasing, even at the cost of “efficiency,” the citizen’s right to participate in the control not only of government and industry, but of the party for which he voted . . .
After all, it is not the pursuit of happiness but the enlargement of freedom which is socialism’s highest aim.
3) Work and Leisure
No Marxist concept has been more fruitful than that of “alienation.” As used by Marx, it suggests the psychic price of living in a society where the worker’s “deed becomes an alien power.” The division of labor, he writes, makes the worker “a cripple . . . forcing him to develop some highly specialized dexterity at the cost of a world of productive impulses . . . The worker becomes estranged from his work, both as process and product; his major energies must be expended upon tasks that have no organic or creative function within his life; the impersonality of the social relationships enforced by capitalism, together with the sense of incoherence and discontinuity induced by the modern factory, goes far toward making the worker a dehumanized part of the productive process rather than an autonomous human being. It is not, of course, to be supposed that this is a description of a given factory; it is a “lead” by which to examine a given factory. This theory is the starting point of much speculation on the nature of modern work, as well as upon the social and psychological significance of the industrial city; and almost all the theorizing on “mass culture,” not to mention many of the efforts to “engineer” human relations in the factory, implicitly acknowledge the relevance and power of Marx’s idea.
But when Marx speaks of alienation and thereby implies the possibility of non-alienation, it is not always clear whether he has in mind some precapitalist society in which men were presumably not alienated or whether he employs it as a useful “fiction” derived by a process of abstraction from the observable state of society. If he means the former, he may occasionally be guilty of romanticizing, in common with many of his contemporaries, the life of pre-capitalist society; for most historians of feudalism and of that difficult-to-label era which spans the gap between feudalism and capitalism, strongly imply that the peasant and even the artisan was not quite the unalienated man that some intellectuals like to suppose. Nonetheless, as an analytical tool and a reference to future possibilities, the concept of alienation remains indispensable.
So long as capitalism, in one form or another, continues to exist, it will be difficult to determine to what degree it is the social setting and to what degree the industrial process that makes so much of factory work dehumanizing. That a great deal of this dehumanization is the result of a social structure which deprives many men of an active sense of participation or decision-making and tends to reduce them to the level of controlled objects, can hardly be doubted at so late a moment.
We may consequently suppose that in a society where the democratic ethos had been reinforced politically and had made a significant seepage into economic life, the problem of alienation would be alleviated. But not solved.
In his “Critique of the Gotha Program” Marx speaks of the highest stage of the new society as one in which “the enslaving subordination of individuals in the division of labor has disappeared, and with it also the antagonism between mental and physical labor; labor has become not only a means of living, but itself the first necessity of life….” Remembering that Marx set this as a limit toward which to strive and not as a condition likely to be present even during the beginning of socialism, let us then suppose that a society resembling this limit has been reached. The crippling effects of the division of labor are now largely eliminated because people are capable of doing a large variety of social tasks; the division between physical and mental labor has been largely eliminated because the level of education has been very much raised; and—we confess here to being uncertain as to Marx’s meaning–labor has become “the first necessity of life.” But even now the problem of the nature of work remains. Given every conceivable improvement in the social context of work; given a free and healthy society; given, in short, all the desiderata Marx lists—even then there remains the uncreativeness, the tedium, what frequently must seem the meaninglessness, of the jobs many people have to perform in the modern factory.
It may be said that in a socialist society people could live creatively in their leisure; no doubt. Or that people would have to do very little work because new forms of energy would be developed; quite likely. But then the problem would be for men to find an outlet for their “productive impulses” not in the way Marx envisaged but in another way, not in work but in leisure. Except for certain obviously satisfying occupations, and by this we do not mean only intellectual occupations, work might now become a minor part of human life. The problem is whether in any society it would now be possible to create—given our irrevocable commitment to industrialism—the kind of “whole man” Marx envisaged, the man, that is, who realizes himself through and by his work. Which is not to say that there wouldn’t be plenty of room for improvement over the present human condition.
It is not as a speculation about factory life in a socialist society that this problem intrigues us, but rather as an entry into another problem about which Marx wrote very little: what we now call “mass culture.” Socialists have traditionally assumed that a solution to economic problems would be followed by a tremendous flowering of culture; and this may happen, we do not know. But another possible outcome might be a population of which large parts were complacent and self-satisfied, so that if hell is now conceived as a drawing room, utopia might soften into a suburb. In any case, we are hardly likely to feel as certain about the cultural consequences of social equality as Trotsky did when he wrote in “Literature and Revolution” that under socialism men might reach the level of Beethoven and Goethe. This seems implausibly romantic, since it is doubtful that the scarcity of Beethovens and Goethes can be related solely to social inequality; and what is more it does not even seem very desirable to have a society of Beethovens and Goethes.
Between the two extreme forecasts there is the more likely possibility that under socialism a great many people would inevitably engage in work which could not release “a world of productive impulses” but which would be brief and light enough to allow them a great deal of leisure. The true problem of socialism might then be to determine the nature, quality and variety of leisure. Men, that is, would face the full and terrifying burden of human freedom, but they would be more prepared to shoulder it than ever before.
“The past and present,” wrote Pascal, “are our means; the future alone our end.” Taken with the elasticity that Pascal intended—he surely did not mean to undervalue the immediacy of experience—this is a useful motto for what we have called utopian thinking, the imaginative capacity for conceiving of a society that is qualitatively better than our own yet no mere fantasy of static perfection.
Today, in an age of curdled realism, it is necessary to assert the utopian image. But this can be done meaningfully only if it is an image of social striving, tension, conflict; an image of a problem-creating and problem-solving society.
In his “Essay on Man” Ernst Cassirer has written almost all that remains to be said:
A Utopia is not a portrait of the real world, or of the actual political or social order. It exists at no moment of time and at no point in space; it is a “nowhere.” But just such a conception of a nowhere has stood the test and proved its strength in the development of the modern world. It follows from the nature and character of ethical thought that it can never condescend to accept the “given.” The ethical world is never given; it is forever in the making.
Some time ago one could understandably make of Socialism a consoling day-dream. Now, when we live in the shadow of defeat, to retain, to will the image of socialism is a constant struggle for definition, almost an act of pain. But it is the kind of pain that makes creation possible.
- In an excellent review of T. S. Eliot’s “Notes Toward the Definition of Culture” (Kenyon Review, Summer 1949) William Barrett puts his finger on the central weakness of all those who, like Eliot, cling to an “elite” theory of culture: “Anyone who wants to meditate about the history of culture would do well to walk any afternoon in the vicinity of Times Square. Where do all these crowds come from? How do they fill their day? What is to be done with them?”
- In the famous “trade union” dispute between Lenin and Trotsky that took place in the early 1920’s, Lenin clearly understood, as Trotsky did not, that even, and particularly, in a workers’ state—or, as Lenin more realistically called it, a deformed workers’ state—the workers need agencies of protection, in this case trade unions, against their “own” state. That the dispute remained academic is another matter.
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