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09 - The Need for Luxury - The Conquest of Bread · Philosophy and Faith

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  Speaker 1: Chapter nine, The need for luxury part one man, however,
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  Speaker 1: is not a being whose exclusive purpose in life is eating, drinking,
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  Speaker 1: and providing a shelter for himself. As soon as his
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  Speaker 1: material once are satisfied, other needs of an artistic character
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  Speaker 1: will thrust themselves forward. The more ardently aims of life
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  Speaker 1: vary with each and every individual. In. The more society
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  Speaker 1: is civilized, the mora will individuality be developed, and the
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  Speaker 1: more will desires be varied. Even today we see men
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  Speaker 1: and women denying themselves necessaries to acquire mere trifles, to
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  Speaker 1: obtain some particular gratification or some intellectual or material enjoyment.
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  Speaker 1: A Christian or an ascetic may disapprove of these desires
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  Speaker 1: for luxury, but it is precisely these trifles that break
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  Speaker 1: the monotony of existence and make it agreeable. Would life,
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  Speaker 1: with all its inevitable sorrows, be worth living if besides
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  Speaker 1: daily work, man could never obtain a single pleasure according
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  Speaker 1: to his individual tastes. If we wish for a social revolution,
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  Speaker 1: it is no doubt in the first place to give
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  Speaker 1: bread to all, to transform this execrable society in which
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  Speaker 1: we can every day see robust workmen dangling their arms
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  Speaker 1: for want of an employer who will exploit them. Women
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  Speaker 1: and children wandering shelterless at night, whole families reduced to
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  Speaker 1: dry bread men, women and children dying for want of care,
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  Speaker 1: and even for want of food. It is to put
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  Speaker 1: an end to these iniquities that we rebel, but we
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  Speaker 1: expect more from the revolution. We see that the worker,
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  Speaker 1: compelled to struggle painfully for bare existence, is reduced to
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  Speaker 1: ignorance of these higher delights, the highest within man's reach,
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  Speaker 1: of science, and especially of scientific discovery, of art, and
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  Speaker 1: especially of artistic creation. It is in order to obtain
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  Speaker 1: these joys for all, which are now reserved to a few,
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  Speaker 1: in order to give leisure and the possibility of developing
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  Speaker 1: intellectual capacities, that the social Revolution must guarantee daily bread
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  Speaker 1: to all. After bread has been secured, leisure is the
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  Speaker 1: supreme aim, no doubt. Nowadays, when hundreds and thousands of
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  Speaker 1: human beings are in need of bread, coal, clothing, and shelter,
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  Speaker 1: luxury is a crime. To satisfy it, the worker's child
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  Speaker 1: must go without bread. But in a society which all
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  Speaker 1: can eat sufficiently, the needs which we consider luxuries today
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  Speaker 1: will be the more keenly felt, and as all men
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  Speaker 1: do not and cannot resemble one another, the variety of
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  Speaker 1: tastes and needs is the chief guarantee of human progress.
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  Speaker 1: There will always be, and it is desirable that there
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  Speaker 1: should always be, men and women whose desire will go
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  Speaker 1: beyond those of ordinary individuals in some particular direction. Everybody
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  Speaker 1: does not need a telescope, because even if learning were general,
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  Speaker 1: there are people who prefer examining things through a microscope
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  Speaker 1: to studying the starry heavens, some like statues, some pictures.
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  Speaker 1: A particular individual has no other ambition than to possess
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  Speaker 1: an excellent piano, while another is pleased with an accordion.
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  Speaker 1: The tastes vary, but the artistic needs exist in all.
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  Speaker 1: In our present poor, capitalistic to society, the man who
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  Speaker 1: has artistic needs cannot satisfy them unless he is an
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  Speaker 1: heir to a large fortune, or by dint of hard work,
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  Speaker 1: appropriates to himself and an intellectual capital which will enable
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  Speaker 1: him to take up a liberal profession. Still he cherishes
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  Speaker 1: the hope of some day satisfying his tastes more or less,
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  Speaker 1: and for this reason he reproaches the idealist communist societies.
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  Speaker 1: With having the material life of each individual as their
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  Speaker 1: sole aim. Quote. In your communal stores, you may perhaps
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  Speaker 1: have bread for all, he says to us, but you
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  Speaker 1: will not have beautiful pictures, optical instruments, luxurious furniture, artistic jewelry,
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  Speaker 1: in short, the many things that minister to the infinite
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  Speaker 1: variety of human tastes. And in this way you suppress
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  Speaker 1: the possibility of obtaining anything besides the bread and meat
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  Speaker 1: which the commune can offer to all, and the gray
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  Speaker 1: linen in which all your lady citizens will be dressed.
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  Speaker 1: These are the objections which all communist systems have to consider,
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  Speaker 1: in which the founders of new societies established in American
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  Speaker 1: deserts never understood. They believe that if the community could
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  Speaker 1: procure a sufficient cloth to dress all its members, the
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  Speaker 1: music hall in which the brothers could strom a piece
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  Speaker 1: of music or act to play from time to time,
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  Speaker 1: it was enough. They forgot that the feeling of art
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  Speaker 1: existed in the agriculturalist as well as in the burgher,
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  Speaker 1: And notwithstanding that the expression of artistic feeling varies according
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  Speaker 1: to the difference in culture, in the main it remains
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  Speaker 1: the same in vain. Did the community guarantee the common
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  Speaker 1: necessities of life in vain? Did it suppress all education
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  Speaker 1: that would tend to develop individuality in vain? Did it
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  Speaker 1: eliminate all readings save the Bible? Individual tastes broke forth
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  Speaker 1: and caused general discontent. Quarrels arose when somebody proposed to
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  Speaker 1: buy a piano or scientific instruments, and the elements of
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  Speaker 1: progress flagged. The society could only exist on condition that
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  Speaker 1: it crushed all individual feeling, all artistic tendency, and all development.
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  Speaker 1: Will the anarchist commune be impelled by the same direction,
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  Speaker 1: Evidently not, if it understands that while it produces all
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  Speaker 1: that is necessary to material life, it must also strive
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  Speaker 1: to satisfy all manifestations of the human mind. Part two.
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  Speaker 1: We frankly confess that when we think of the abyss
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  Speaker 1: of poverty and suffering that surrounds us, when we hear
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  Speaker 1: the heartrending cry of the worker walking the streets begging
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  Speaker 1: for work, we are loth to discuss the question, how
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  Speaker 1: willmen act in a society whose members are properly fed
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  Speaker 1: to satisfy certain individuals desirous of possessing a piece of
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  Speaker 1: sev china or a velvet dress, we are tempted to answer.
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  Speaker 1: Let us make sure of bread to begin with. We
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  Speaker 1: shall see to china and velvet later on. But as
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  Speaker 1: we recognize that man has other needs besides food, and
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  Speaker 1: as the strength of anarchy lies precisely in that it
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  Speaker 1: understands all human faculties and all passions and ignores none,
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  Speaker 1: we shall, in a few words explain how man can
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  Speaker 1: contrive to satisfy all his intellectual and artistic needs. We
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  Speaker 1: have already mentioned that by working four or five hours
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  Speaker 1: a day till the age of forty five or fifty,
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  Speaker 1: man could easily produce all that is necessary to guarantee
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  Speaker 1: comfort to society. But the day's work, if a man
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  Speaker 1: accustomed to toil, does not consist of hours, it is
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  Speaker 1: a ten hours day for three hundred days a year,
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  Speaker 1: and lasts all his life. Of course, when a man
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  Speaker 1: is harnessed to a machine, his health is soon undermined
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  Speaker 1: and his intelligence is blunted. But when man has the
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  Speaker 1: possibility of varying occupations, and especially of alternating manual with
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  Speaker 1: intellectual work, he can remain occupied without fatigue and even
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  Speaker 1: with pleasure, for ten or twelve hours a day. Consequently,
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  Speaker 1: the man who will have done four or five hours
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  Speaker 1: of manual work necessary for his existence will have before
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  Speaker 1: him five or six hours, which he will seek to
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  Speaker 1: employ according to his taste. And these five or six
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  Speaker 1: hours a day will fully enable him to procure for himself,
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  Speaker 1: if he associates with others all he wishes for, in
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  Speaker 1: addition to the necessaries guaranteed to all. He will discharge
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  Speaker 1: first his task in the field, the factory, and so on,
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  Speaker 1: which he owes to society as his contribution to the
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  Speaker 1: general production. And he will employ the second half of
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  Speaker 1: his day, his week, or his year to satisfy his
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  Speaker 1: artistic or scientific needs or his hobbies. Thousands of societies
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  Speaker 1: will spring up to gratify every taste in every possible fancy. Some,
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  Speaker 1: for example, will give their hours of leisure to literature.
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  Speaker 1: They will then form groups comprising authors, compositors, printers, engravers, draftsmen,
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  Speaker 1: all pursuing a common aim, the propagation of ideas that
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  Speaker 1: are dear to them. Nowadays, an author knows that there
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  Speaker 1: is a beast of burden, the worker to whom for
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  Speaker 1: the sum of a few shillings a day, he can
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  Speaker 1: entrust the printing of his books. But he hardly cares
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  Speaker 1: to know what a printing office is like if the
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  Speaker 1: compositor suffers from lead poisoning, and if the child who
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  Speaker 1: sees to the machine dies of anemia, are there not
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  Speaker 1: other poor riches to replace them? But when there will
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  Speaker 1: be no more starvelings ready to sell their work for
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  Speaker 1: a pittance, when the exploited worker of today will be
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  Speaker 1: educated and will have his own ideas to put down
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  Speaker 1: in black and white and to communicate to others, then
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  Speaker 1: the authors and scientific men will be compelled to combine
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  Speaker 1: among themselves and with the printers in order to bring
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  Speaker 1: out their prose and their poetry. So long as men
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  Speaker 1: consider fustion and manual labor as a mark of inferiority,
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  Speaker 1: it will appear amazing to them to see an author
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  Speaker 1: setting up his own book in type, for has he
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  Speaker 1: not a gymnasium or games by way of diversion. But
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  Speaker 1: when the opprobrium connected with manual labor has disappeared, when
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  Speaker 1: all will have to work with their hands, there being
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  Speaker 1: no one to do it for them, then the authors,
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  Speaker 1: as well as their admirers, will soon learn the art
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  Speaker 1: of handling, composing sticks and type. They will know the
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  Speaker 1: pleasure of coming together All admirers of the work to
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  Speaker 1: be printed, to set up the type, to shape it
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  Speaker 1: into pages, to take it in its virginal purity from
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  Speaker 1: the press. These beautiful machines, instruments of torture to the
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  Speaker 1: child who attends on them from morn till night, will
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  Speaker 1: be a source of enjoyment for those who will make
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  Speaker 1: use of them in order to give voice to the
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  Speaker 1: thoughts of their favorite author. Will literature lose by it?
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  Speaker 1: Will the poet be less a poet after having worked
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  Speaker 1: out of doors or helped with his hands to multiply
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  Speaker 1: his work? Will the novelist lose his knowledge of human
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  Speaker 1: nature after having rubbed shoulders with other men in the
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  Speaker 1: forest or the factory, in the laying out of a
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  Speaker 1: road or on a railway line. Can there be two
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  Speaker 1: answers to these questions. Maybe some books will be less voluminous,
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  Speaker 1: but then more will be said on fewer pages. Maybe
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  Speaker 1: fewer waste sheets will be published, but the matter printed
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  Speaker 1: will be more attentively read and more appreciated. The book
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  Speaker 1: will appeal to a larger circle of better educated readers,
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  Speaker 1: who will be more competent to judge moreover, the art
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  Speaker 1: of printing that has so little progressed in Schutenberg is
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  Speaker 1: still in its infancy. It takes two hours to compose
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  Speaker 1: and type what is written in ten minutes. But more
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  Speaker 1: expeditious methods of multiplying thought are being sought after and
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  Speaker 1: will be discovered. What a pity every author does not
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  Speaker 1: have to take his share in the printing of his works.
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  Speaker 1: What progress printing would have already made. We should no
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  Speaker 1: longer be using the movable letters as in the seventeenth century?
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  Speaker 1: Part three? Is it a dream to conceive a society
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  Speaker 1: in which, all having become producers, all having received an
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  Speaker 1: education that enables them to cultivate science or art, and
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  Speaker 1: all having leisure to do so, men would combine to
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  Speaker 1: publish the works of their choice by contributing each his
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  Speaker 1: share of manual work. We have already hundreds of learned,
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  Speaker 1: literary and other societies. And these societies are nothing but
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  Speaker 1: voluntary groups of men interested in certain branches of learning,
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  Speaker 1: and associated for the purpose of publishing their works. The
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  Speaker 1: authors who write for the periodicals that these societies are
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  Speaker 1: not paid, and the periodicals are not for sale. They
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  Speaker 1: are sent gratis to all quarters of the globe, to
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  Speaker 1: other societies cultivating the same branches of learning. This member
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  Speaker 1: of the society may insert in its review a one
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  Speaker 1: page note summarizing his observations. Another may publish therein and
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  Speaker 1: extensive work the results of long years of study, while
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  Speaker 1: others will confine themselves to consulting their review as a
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  Speaker 1: starting point for further research. It does not matter. All
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  Speaker 1: these authors and readers are associated for the production of
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  Speaker 1: works in which all of them take an interest. It
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  Speaker 1: is true that a learned society, like the individual author,
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  Speaker 1: goes to a printing office where workmen are engaged to
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  Speaker 1: do the printing. Nowadays, those who belong to the learned
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  Speaker 1: societies despise manual labor, which indeed is carried on under
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  Speaker 1: very bad conditions. But a community which would give a
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  Speaker 1: generous philosophic and scientific education to all its members would
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  Speaker 1: know how to organize manual labor in such a way
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  Speaker 1: that it would be the pride of humanity. Its learned
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  Speaker 1: societies would become associations of explorers, lovers of science, and workers,
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  Speaker 1: all knowing a manual trade, and all interested in science. If,
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  Speaker 1: for example, the society is studying geology, all will contribute
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  Speaker 1: to the exploration of the Earth's strata. Each member will
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  Speaker 1: take his share in research, and ten thousand observers, where
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  Speaker 1: we have now only one hundred will do more in
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  Speaker 1: a year than we can do in twenty years. And
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  Speaker 1: when their works are to be published, ten thousand men
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  Speaker 1: and women skilled in different trades will be ready to
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  Speaker 1: draw maps and grave designs, compose and print the books
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  Speaker 1: with gladness. Will they give their leisure in summer to exploration,
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  Speaker 1: in winter to indoor work. And when their works appear,
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  Speaker 1: they will find not only one hundred, but ten thousand
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  Speaker 1: readers in trit in their common work. This is the
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  Speaker 1: direction in which progress is already moving. Even today. When
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  Speaker 1: England felt the need of a complete dictionary of the
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  Speaker 1: English language, the birth of a latree who would devote
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  Speaker 1: his life to this work was not waited for. Volunteers
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  Speaker 1: were appealed to, and a thousand men offered their services
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  Speaker 1: spontaneously and gratuitously, to ransack the libraries, to take notes,
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  Speaker 1: and to accomplish in a few years a work which
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  Speaker 1: one man could not complete in his lifetime. In all
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  Speaker 1: branches of human intelligence, the same spirit is breaking forth,
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  Speaker 1: and we should have a very limited knowledge of humanity.
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  Speaker 1: Could we not guess that the future is announcing itself
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  Speaker 1: in such tentative cooperation, which is gradually taking the place
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  Speaker 1: of individual work. For this dictionary to be a really
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  Speaker 1: collective work, it would have required that many of volunteer authors,
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  Speaker 1: printers and printers readers should have worked in common. But
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  Speaker 1: something in this direction is done already in the socialist press,
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  Speaker 1: which offers us examples of manual and intellectual work combined.
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  Speaker 1: It happens in our newspapers that a socialist author composes
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  Speaker 1: and led his own article. Such attempts are rare, but
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  Speaker 1: they indicate in which direction evolution is going. They show
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  Speaker 1: the road of liberty in future. When a man will
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  Speaker 1: have something useful to say, a word that goes beyond
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  Speaker 1: the thoughts of his century, he will not have to
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  Speaker 1: look for an editor who might advance the necessary capital.
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  Speaker 1: He will look for collaborators among those who know the
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  Speaker 1: printing trade and who approve the idea of his new work.
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  Speaker 1: Together they will publish the new book or journal. Literature
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  Speaker 1: and journalism will cease to be a means of money
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  Speaker 1: making and living at the cost of others. But is
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  Speaker 1: there anyone who knows literature and journalism from within, and
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  Speaker 1: who does not ardently desire that literature should at last
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  Speaker 1: be able to free itself from those who formally protected
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  Speaker 1: it and who now exploit it, and from the multitude, which,
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  Speaker 1: with rare exceptions, pays it in proportion to its mediocrity,
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  Speaker 1: or to the ease with which it adapts itself to
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  Speaker 1: the bad taste of the greater number. Letters and science
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  Speaker 1: will only take their proper place in the work of
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  Speaker 1: human development when freed from all mercenary bondage. They will
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  Speaker 1: be exclusively cultivated by those that love them and for
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  Speaker 1: those that love them. Part four. Literature, science and art
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  Speaker 1: must be cultivated by free men. Only on this condition
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  Speaker 1: will they succeed in emancipating themselves from the yoke of
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  Speaker 1: the state of capital and of the bourgeois mediocrity which
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  Speaker 1: stifles them. What means has the scientist of today to
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  Speaker 1: make researches that interest him? Should he ask help of
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  Speaker 1: the state which can only be given to one candidate
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  Speaker 1: in one hundred, and which none may obtain who does
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  Speaker 1: not ostensibly promise to keep to the beaten track. Let
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  Speaker 1: us remember how the Institute of France censured Darwin, how
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  Speaker 1: the Academy of Saint Petersburg treated Mendelaef with contempt and
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  Speaker 1: how the Royal Society of London refused to publish Jewels
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  Speaker 1: paper in which he determined the mechanical equivalent of heat,
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  Speaker 1: finding it unscientific. It is why all great researches, all
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  Speaker 1: discoveries revolutionizing science, have been made outside academies and universities,
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  Speaker 1: either by men rich enough to remain independent, like Darwin
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  Speaker 1: and Lyle, or by men who undermine their health by
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  Speaker 1: working in poverty and often in great straits, losing no
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  Speaker 1: end of time for want of a laboratory, and unable
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  Speaker 1: to procure the instruments or books necessary to continue their researches,
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  Speaker 1: but persevering against hope, and often dying before they had
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  Speaker 1: reached the end in view. Their name is Legion. Altogether,
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  Speaker 1: the system of help granted by the state is so
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  Speaker 1: bad that science has always endeavored to emancipate itself from it.
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  Speaker 1: For this very reason, there are thousands of learned societies
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  Speaker 1: organized and maintained by volunteers in Europe and America, some
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  Speaker 1: having developed to such a degree that all the resources
• 15:30
  Speaker 1: of subventioned societies and the wealth of millionaires would not
• 15:33
  Speaker 1: buy their treasures. No governmental institution is as rich as
• 15:37
  Speaker 1: the Zoological Society of London, which is supported by voluntary contributions.
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  Speaker 1: It does not by the animals which in thousands people
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  Speaker 1: its gardens. They are sent by other societies and by
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  Speaker 1: collectors of the entire world. The Zoological Society of Bombay
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  Speaker 1: will send an elephant as a gift. Another time a
• 15:52
  Speaker 1: hippopotamus or a rhinoceros is offered by Egyptian naturalists. And
• 15:56
  Speaker 1: these magnificent presents are pouring in every day, arriving from
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  Speaker 1: all all quarters of the globe, birds, reptiles, collections of insects,
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  Speaker 1: et cetera. These consignments often comprise animals that cannot be
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  Speaker 1: bought for all the gold in the world. Thus, a
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  Speaker 1: traveler who has captured an animal at life's peril and
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  Speaker 1: now loves it as he would love a child, will
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  Speaker 1: give it to the society because he is sure it
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  Speaker 1: will be cared for. The entrance be paid by visitors,
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  Speaker 1: and they are numberless suffices for the maintenance of that
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  Speaker 1: immense institution. What is defective in the Zoological Society of
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  Speaker 1: London and in other kindred societies, is that the member's
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  Speaker 1: fee cannot be paid in work that the keepers and
• 16:32
  Speaker 1: numerous employees of this large institution are not recognized as
• 16:35
  Speaker 1: members of the society, while many have no other incentive
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  Speaker 1: to joining the society than to put the Kabbalistic letters
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  Speaker 1: f z S. Fellow of the Zoological Society on their cards.
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  Speaker 1: In a word, what is needed is a more perfect cooperation.
• 16:50
  Speaker 1: We may say the same about inventors that we have
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  Speaker 1: said of scientists, who does not know what sufferings. Nearly
• 16:55
  Speaker 1: all great inventions that have come to light have cost
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  Speaker 1: sleepless nights, families deprived of bread, want of tools and
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  Speaker 1: materials for experiments. Is the history of nearly all those
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  Speaker 1: who have enriched industry with inventions, which are the truly
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  Speaker 1: legitimate pride of our civilization. But what are we to
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  Speaker 1: do to alter conditions that everybody is convinced are bad.
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  Speaker 1: Patents have been tried, and we know with what results.
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  Speaker 1: The inventor sells his patent for a few shillings, and
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  Speaker 1: the man who has only lent the capital pockets the
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  Speaker 1: often enormous profits resulting from the invention. Besides, patents isolate
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  Speaker 1: the inventor. They compel him to keep secret his researches,
• 17:30
  Speaker 1: which therefore end in failure. Where As the simplest suggestion
• 17:33
  Speaker 1: coming from a brain less, absorbed in the fundamental idea,
• 17:36
  Speaker 1: sometimes suffices to fertilize the invention and make it practical.
• 17:40
  Speaker 1: Like all state control, patents hamper the progress of industry
• 17:44
  Speaker 1: thought being incapable of being patented. Patents are a crying
• 17:47
  Speaker 1: injustice in theory and in practice. They result in one
• 17:50
  Speaker 1: of the great obstacles to the rapid development of invention.
• 17:54
  Speaker 1: What is needed to promote the spirit of invention is
• 17:56
  Speaker 1: first of all, the awakening of thought, the boldness of conception,
• 18:00
  Speaker 1: which our entire education causes to languish. It is the
• 18:03
  Speaker 1: spreading of a scientific education which would increase the number
• 18:06
  Speaker 1: of inquirers one hundredfold. It is fate that humanity is
• 18:10
  Speaker 1: going to take a step forward. End of Chapter nine