marks the life of the higher barbarian culture, at the same time that it has not retained the disciplinary force of the barbarian culture in so high a state of preservation as some of the other occupations just named.
The discipline of the modern industrial employments is relatively free from the bias of conventionality, but the difference between the mechanical and the business occupations in this respect is a difference of degree. It is not simply that conventional standards of certainty fall into abeyance for lack of exercise, among the industrial classes. The positive discipline exercised by their work in good part runs counter to the habit of thinking in conventional, anthropomorphic terms, whether the conventionality is that of natural rights or any other. And in respect of this positive training away from conventional norms, there is a large divergence between the several lines of industrial employment. In proportion as a given line of employment has more of the character of a machine process and less of the character of handicraft, the matter-of-fact training which it gives is more pronounced. In a sense more intimate than the inventors of the phrase seem to have appreciated, the machine has become the master of the man who works with it and an arbiter in the cultural fortunes of the community into whose life it has entered.
The intellectual and spiritual training of the machine in modern life, therefore, is very far-reaching. It leaves but a small proportion of the community untouched; but while its constraint is ramified throughout the body of the population, and constrains virtually all classes at some points in their daily life, it falls with the most direct, intimate, and unmitigated impact upon the skilled mechanical classes, for these have no respite from its mastery, whether they are at work or at play. The ubiquitous presence of the machine, with its spiritual concomitant - workday ideals and scepticism of what is only conventionally valid is the unequivocal mark of the Western culture of to-day as contrasted with the culture of other times and places. It pervades all classes and strata in a varying degree, but on an average in a greater degree than at any time in the past, and most potently in the advanced industrial communities and in the classes immediately in contact with the mechanical occupations.143 As the comprehensive mechanical organization of the material side of life has gone on, a heightening of this cultural effect throughout the community has also supervened, and with a farther and faster movement in the same direction a farther accentuation of this "modern" complexion of culture is fairly to be looked for, unless some remedy be found. And as the concomitant differentiation and specialization of occupations goes on, a still more unmitigated discipline falls upon ever widening classes of the population, resulting in an ever weakening sense of conviction, allegiance, or piety toward the received institutions.
It is a matter of common notoriety that the modern industrial populations are improvident in a high degree and are apparently incapable of taking care of the pecuniary details of their own life. This applies, not only to factory hands, but also to the general class of highly skilled mechanics, inventors, technological experts. The rule does not hold in any hard and fast way, but it holds with such generality as may fairly be looked for. The present factory population may be compared in this respect with the class of handicraftsmen whom they have displaced, as also with the farming population of the present time, especially the class of small proprietary farmers. The failure of the modern industrial classes on this head is not due to scantier opportunities for saving, whether they are compared with the earlier handicraftsmen or with the modern farmer or peasant; nor is it due to a lack of general intelligence, for a comparison in point of intelligence falls out in favor of the modern industrial workmen. This improvidence is commonly discussed in terms of deprecation, and there is much preaching of thrift and steady habits. But the preaching has no appreciable effect. The trouble seems to be of the nature of habit rather than of reasoned conviction. Other causes may partially explain this improvidence, but the inquiry is at least pertinent how far the absence of property and thrift among them may be traceable to the relative absence of pecuniary training and to the presence of a discipline which is at variance with habits of thrift.
Mere exemption from pecuniary training is not competent alone to explain the patent thriftlessness of modern workmen; the more so since this exemption is but partial and relative. Also, the thriftless classes commonly have an envious appreciation of pecuniary advantages. It is rather the composite effect of exemption from pecuniary training and certain positive requirements of modern life. Among these positive requirements is what has been called the canon of conspicuous waste. Under modern conditions a free expenditure in consumable goods is a condition requisite to good repute.144 This conduces to immediate consumption rather than to saving. What is perhaps still more decisive against thrift on the part of workmen is the fact that the modern large organization of industry requires a high degree of mobility on the part of employees. It requires, in fact, that the labor force and the labor units be mobile, interchangeable, distributable, after the same impersonal fashion as the mechanical contrivances engaged are movable and distributable. The working population is required to be standardized, movable, and interchangeable in much the same impersonal manner as the raw or halfwrought materials of industry. From which it follows that the modern workman cannot advantageously own a home. By force of this latter feature of the case he is discouraged from investing his savings in real property, or, indeed, in any of the impediments of living. And the savings-bank account, it may be added, offers no adequate substitute, as an incentive to thrift, in the place of such property as a dwelling-place, which is tangibly and usefully under the owner's hand and persistently requires maintenance and improvement.
The conditions of life imposed upon the working population by the machine industry discourage thrift. But after allowance has been made for this almost physical restraint upon the aquisition of property by the working classes, something is apparently left over, to be ascribed to the moral effect of the machine technology. The industrial classes appear to be losing the instinct of individual ownership. The acquisition of property is ceasing to appeal to them as a natural, self-evident source of comfort and strength. The natural right of property no longer means so much to them as it once did.
A like weakening of the natural-rights animus is visible at another point in the current frame of mind of these classes. The growth of trade-unionism and of what is called the trade-union spirit is a concomitant of industry organized after the manner of a machine process. Historically this growth begins, virtually, with the industrial revolution, coming in sporadically, loosely, tentatively, with no precise assignable date, very much as the revolution does. England is the land of its genesis, its "area of characterization," and the place where it has reached its fullest degree of specification and its largest force; just as England is the country in which the modern machine industry took its rise and in which it has had the longest and most consistent life and growth. In this matter other countries are followers of the British lead and apparently borrowers of British precedents and working concepts. Still, the history of the trade-union movement in other countries seems to say that the working classes elsewhere have not advisedly borrowed ideals and methods of organization from their British congeners so much as they have been pushed into the same general attitude and line of conduct by the same general line of exigencies and experiences. Particularly, experience seems to say that it is not feasible to introduce the trade-union spirit or the trade-union rules into any community until the machine industry has had time extensively to standardize the scheme of work and of life for the working classes on mechanical lines. Workmen do not take to full-blown trade-union ideals abruptly on the introduction of those modern business methods which make trade-union action advisable for the working class. A certain interval elapses between the time when business conditions first make trade-union action feasible, as a business proposition, and the time when the body of workmen are ready to act in the spirit of trade-unionism and along the lines which the union animus presently accepts as normal for men in the mechanically organized industries. An interval of discipline in the ways of the mechanically standardized industry, more or less protracted and severe, seems necessary to bring such a proportion of the workmen into line as will give a consensus of sentiment and opinion favorable to trade-union action.
The pervading characteristic of the trade-union animus is the denial of the received natural-rights dogmas wherever the mechanical standardization of modern industry traverses the working of these received natural rights. Recent court decisions in America, as well as
