British Socialism. J. Ellis Barker
see fit to ordain. The handful of marauders who now hold possession have, and can have, no right save brute force against the tens of millions whom they wrong."[304] The most moderate school of British Socialism, the Fabian Society, favours in its statement of policy given under the heading "Basis of the Fabian Society" the expropriation of all private capital "without compensation, though not without such relief to expropriated individuals as may seem fit to the community." In other words, expropriated property-owners may, or may not, be given something to protect them from starvation, not as a matter of right, but of charity.
Most Socialists who favour compensation recommend that it should be given only in the form of consumable articles such as food, clothes, &c., or in bonds which are changeable only into consumable articles. "Rothschild will be paid in bread and meat and luxury and wine and theatre tickets."[305] "When capitalistic property shall have been socialised, the holders of compensation deeds will not be able to purchase either fresh means of production or producers; they will only be able to buy products."[306]
Some Socialists suggest that the bonds given in exchange for property acquired by the State might be cancelled later on. The property-owners could be deprived of their possessions without any difficulty, either gradually by taxation or at one blow by confiscation at the option of the men in power. "When the entire capitalistic property takes the form of State bonds, the property which it is impossible to ascertain to-day would then be known to everybody. It would only be necessary to decree that all bonds are to be registered in the name of the owner, and it would be possible to estimate exactly the capitalist income and the property of everyone. It would then also be possible to screw up the taxes to any extent without fear of their being evaded by any concealments. It would then be also impossible to escape them by emigration, since it is the public institutions of the country, and in the first place the State, from which all interest comes, and the latter can deduct the tax from the interest before it is paid out. Under these circumstances it would be possible to raise the progressive income and property tax as high as necessary—if necessary as high as would come very near, if not actually amount to, confiscation of the large property."[307] The foregoing is a simple plan of swindling property-owners out of their holdings.
Some of the more moderate Socialists argue: "There is much to be said in favour of the liberal treatment of the present generation of proprietors and even of their children. But against the permanent welfare of the community the unborn have no rights."[308] On the other hand, Bax, the philosopher of British Socialism, quite logically and honestly states that the idea of compensation has no room in the Socialist code of ethics, that the bourgeois idea of compensation on grounds of justice is irreconcilable with the Socialist conception of justice. He says: "Between possession and confiscation is a great gulf fixed, the gulf between the bourgeois and the Socialist worlds. Well-meaning men seek to throw bridges over this gulf by schemes of compensation, abolition of inheritance, and the like. But the attempts, as we believe, even should they ever be carried out practically, must fall disastrously short of their mark and be speedily engulfed between the two positions they are intended to unite. Nowhere can the phrase 'He that is not for us is against us' be more aptly applied than to the moral standpoint of modern individualism and of modern Socialism. To the one, individual possession is right and justice, and social confiscation is wrong and injustice; to the other, individual possession is wrong and injustice, and confiscation is right and justice. This is the real issue. Unless a man accept the last-named standpoint unreservedly, he has no right to call himself a Socialist. If he does accept it, he will seek the shortest and most direct road to the attainment of justice rather than any longer and more indirect ones, of which it is at best doubtful whether they will attain the end at all. For be it remembered the moment you tamper with the sacredness of private property, no matter how mildly, you surrender the conventional bourgeois principle of justice, while the moment you talk of compensation you surrender the Socialist principle of justice, for compensation can only be real if it is adequate, and can only be adequate if it counterbalances, and thereby annuls, the confiscation. It is just, says the individualist, for a man to be able to do what he likes with his own. Good; but what is his own?"[309] "The great act of confiscation will be the seal of the new era; then and not till then will the knell of civilisation, with its rights of property and its class society, be sounded; then, and not till then, will justice—the justice not of civilisation but of Socialism—become the corner-stone of the social arch."[310]
I think the straightforwardness of Bax is preferable to the crooked and insincere explanations and proposals of the British and foreign Socialist given in the foregoing. Bax's opinion is irrefutable. According to the doctrines of Socialism given in Chapter IV., labour is the source of all wealth; the greater part of the products of that labour is dishonestly abstracted from the labourer by the capitalist class, which has converted the result of that labour into property. Hence Socialists think with Proudhon, and they very often openly declare, that property is theft. Capitalist society will not compensate the thief when taking from him his booty. Socialism will not compensate property-owners when taking away their property. Besides, compensation would be utterly opposed to the root idea of Socialist justice. At present expropriation without indemnity is called theft, but it would not be called theft under a Socialist régime. The chapter on "Law and Justice under Socialism" will make that quite clear.
Socialism teaches that no man is entitled to anything except that which he has made himself. "No man has a right to call anything his own but that which he himself has made. Now, no man makes the land. The land is not created by labour, but it is the gift of God to all. The earth belongs to the people. For the nonce please take the statement on the authority of Herbert Spencer, All men 'have equal rights to the use of the earth.' So that he who possesses land possesses that to which he has no right, and he who invests his savings in land becomes a purchaser of stolen property."[311] "No man made the land, and laws and lawyers notwithstanding no man has any moral right before God to call a solitary strip of God's earth his than has the burglar to call his stolen goods his personal property. It is therefore evident that the bite named 'rent' given to landlords for permission to live upon and use God's free gift to man is as much the fruit of robbery, the spoil of plunder, as is the result of a burglar's night's marauding, a common pickpocket's day's 'takings.'"[312] Capital is in the same position as land, for "Land and capital are indistinguishable."[313]
The more honest Socialists agree with Bax that compensation for property acquired would be inadvisable and impracticable. "In a pamphlet called 'Collectivism and Revolution' M. Jules Guesde said, 'Expropriation with indemnity is a chimera. And whatever regret one may feel, however difficult may appear to peaceful natures the last method, we have no other way than to retake violently that which belongs to all, by—let us say the word—the Revolution.' He added, 'Capital which it is necessary to take from individuals, such as the land, is not of human creation; it is anterior to man, for whom it is a sine qua non of existence. It cannot therefore belong to some to the exclusion of others, without the others being robbed. And to make the robbers deliver up, to oblige them to restore in any and every way is not so much a right as a duty, the most sacred of duties."[314] A respected English Socialist says bluntly, "How to secure the swag to the workers is the problem."[315] A Christian Socialist clergyman sarcastically proposes: "If you are a Christian and love your rich neighbour as yourself, you will do all you can to help him to become poorer. For if you believe in the Gospel, you know that to be rich is the very worst thing that can happen to a man. That if a man is rich, it is with the greatest difficulty that he can be saved; for