(2) What are the mistakes committed by the piecemeal reformers, who either want to raise wages and in this way to improve the situation of the working class, or regard equality of wages (as Proudhon does) as the goal of social revolution?
In political economy labour occurs only in the form of activity as a source of livelihood.
||VIII, 1|“It can be asserted that those occupations which presuppose specific talents or longer training have become on the whole more lucrative; whilst the proportionate reward for mechanically monotonous activity in which one person can be trained as easily and quickly as another has fallen with growing competition, and was inevitably bound to fall. And it is just this sort of work which in the present state of the organization of labour is still by far the commonest. If therefore a worker in the first category now earns seven times as much as he did, say, fifty years ago, whilst the earnings of another in the second category have remained unchanged, then of course both are earning on the average four times as much. But if the first category comprises only a thousand workers in a particular country, and the second a million, then 999,000 are no better off than fifty years ago – and they are worse off if at the same time the prices of the necessaries of life have risen. With such superficial calculation of averages people try to deceive themselves about the most numerous class of the population. Moreover, the size of the wage is only one factor in the estimation of the worker’s income, because it is essential for the measurement of the latter to take into account the certainty of its duration – which is obviously out of the question in the anarchy of so-called free competition, with its ever-recurring fluctuations and periods of stagnation. Finally, the hours of work customary formerly and now have to be considered. And for the English cotton-workers these have been increased, as a result of the entrepreneurs’ mania for profit. ||IX, 1| to between twelve and sixteen hours a day during the past twenty-five years or so – that is to say, precisely during the period of the introduction of labour-saving machines; and this increase in one country and in one branch of industry inevitably asserted itself elsewhere to a greater or lesser degree, for the right of the unlimited exploitation of the poor by the rich is still universally recognized.” (Wilhelm Schulz, Die Bewegung der Production.)
“But even if it were as true as it is false that the average income of every class of society has increased, the income-differences and relative income-distances may nevertheless have become greater and the contrasts between wealth and poverty accordingly stand out more sharply. For just because total production rises – and in the same measure as it rises – needs, desires and claims also multiply and thus relative poverty can increase whilst absolute poverty diminishes. The Samoyed living on fish oil and rancid fish is not poor because in his secluded society all have the same needs. But in a state that is forging ahead, which in the course of a decade, say, increased by a third its total production in proportion to the population, the worker who is getting as much at the end of ten years as at the beginning has not remained as well off, but has become poorer by a third.” (op. cit., pp. 65-66)
But political economy knows the worker only as a working animal – as a beast reduced to the strictest bodily needs.
“To develop in greater spiritual freedom, a people must break their bondage to their bodily needs – they must cease to be the slaves of the body. They must, above all, have time at their disposal for spiritual creative activity and spiritual enjoyment. The developments in the labour organism gain this time. Indeed, with new motive forces and improved machinery, a single worker in the cotton mills now often performs the work formerly requiring a hundred, or even 250 to 350 workers. Similar results can be observed in all branches of production, because external natural forces are being compelled to participate to an ever-greater degree in human labour. If the satisfaction of a given amount of material needs formerly required a certain expenditure of time and human effort which has later been reduced by half, then without any loss of material comfort the scope for spiritual activity and enjoyment has been simultaneously extended by as much.... But again the way in which the booty, that we win from old Cronus [Greek God associated with time.] himself in his most private domain, is shared out is still decided by the dice-throw of blind, unjust Chance. In France it has been calculated that at the present stage in the development of production an average working period of five hours a day by every person capable of work could suffice for the satisfaction of all the material interests of society.... Notwithstanding the time saved by the perfecting of machinery. the duration of the slave-labour performed by a large population in the factories has only increased.” (Schulz, op. cit., pp. 67, 68.)
“The transition from compound manual labour rests on a break-down of the latter into its simple operations. At first, however, only some of the uniformly-recurring operations will devolve on machines, while some will devolve on men. From the nature of things, and from confirmatory experience, it is clear that unendingly monotonous activity of this kind is as harmful to the mind as to the body; thus this combination of machinery with mere division of labour among a greater number of hands must inevitably show all the disadvantages of the latter. These disadvantages appear, among other things, in the greater mortality of factory workers.... Consideration has not been given ... to this big distinction as to how far men work through machines or how far as machines.” (op. cit., p. 69.)
“In the future life of the peoples, however, the inanimate forces of nature working in machines will be our slaves and serfs.” (op. cit., p. 74.)
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