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But if Socialism has a code of ethics of its own, has it also it religion of its own? What is the Socialist conception of the universe?
Socialism primarily accepts the theory of evolution in its fullest extent. It bases its view of the universe upon positive science and reasoned conclusions. Socialism has hitherto been materialistic, as opposed to antiquated conceptions based on theological dogma – but not with the idea of erecting materialism itself into a dogma. It will probably continue to be so until, and in so far as, modern scientific materialism is generally shown to be, by itself, an inadequate conception of the universe. It is not, however, with our province to go into the details of this subject here.
But does not the doctrine of evolution include what is known as Darwinism, with its theory of the struggle for existence and the survival of the fittest? And is not this opposed to the co-operative conception of Socialism?
The doctrine of evolution certainly does include Darwinism in the fullest sense of the term; but the discoveries and teaching of Darwin are not in opposition to Socialism. The struggle for existence and survival of the fittest assume a variety of forms, besides that of the struggle of individuals with each other. There is the elemental struggle with the forces of nature, the struggle between classes, the struggle between races, and, most important of all, the struggle between different systems of society; in all of which the side best adapted to the circumstances in which the struggle takes place is the one to survive. The mere struggle between individuals is a very crude and elementary form of that struggle for existence which may be regarded as one of the laws of life and movement; and under Socialism this will assume a higher and totally different form. In primitive society the struggle was not between individuals but between groups (tribes or clans); in future society, the society of Socialism, the struggle will be between different methods and forms of organisation for the exploitation of natural resources in the general interest, or for the most effective maintenance of the common social life.
How are you to secure the continued evolution of the human race and the development of its highest qualities if you destroy or diminish the existing supreme incentive of strenuous competition under the present system of free competitive effort?
This question, which is often asked, and as frequently answered, is based upon a complete misconception of existing social conditions. It is a fallacy to suppose that competition alone has at any time brought out the highest qualities of humanity. Even where the struggle for existence has been most keen, the victor in the struggle has almost invariably been aided by co-operation in some form or other. Moreover, all competition, as in the historic case of the Kilkenny cats, inevitably tends to its own extinction. It necessarily results, by the defeat of the various competitors, in some form of monopoly. As a matter of fact, at the present time, all purely natural forms of competition have disappeared, and such competition as exists does not encourage the development of the best, the strongest, the most able, or the most wise. It is an incentive to nothing but swindling, chicanery, and fraud. In the present social system, where the individual gains only at the expense of others, there is no incentive to the artist or the inventor to create or invent anything which will directly contribute to the general social well-being. The inventor, as a rule, meets with little or no reward, or if he does, it is for an invention which, while bringing profit to a few will inflict untold misery upon thousands, as in the case of the great industrial inventions of the last century. In a system of society, however, in which all production is carried on for use, and where every invention will confer a social benefit, there will be the incentive, not only of a possible individual reward, but of the knowledge that the whole of humanity will benefit, and nobody suffer, by the invention. It may also be pointed out that not only does the present system offer no incentive to the development or exercise of genius, but that no great invention, and no great work of art, has ever been achieved as the mere result of incentive in the shape of the hope of a personal reward. This does not, as might be supposed, apply only to the fine arts, where it is true absolutely and without any reservation whatever, it also applies, with almost equal truth, to industrial inventions. Indeed, so far from any incentive being offered to invention by competition, at the present time, many useful mechanical inventions are kept out of use in the interests of the monopolies which have grown, up through competition. So that whatever may be said for present conditions the incentive to the continued evolution of the human race and the development of its highest qualities could not possibly be less under Socialism than it is to-day. For the simple reason that nothing could be less calculated to the development of the highest qualities in humanity than the existing system of society.
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Last updated on 16.6.2004