on industrial as contrasted with business lines. Their sense of economic solidarity does not seem to be defective, indeed it seems to many of their critics to be unnecessarily pronounced; but it runs on lines of industrial coherence and mechanical constraint, not on lines given by pecuniary conjunctures and conventional principles of economic right and wrong.
There is little agreement among socialists as to a programme for the future. Their constructive proposals are ill-defined and inconsistent and almost entirely negative. The negative character of the socialistic propaganda has been made a point of disparagement by its critics, perhaps justly. But their predilection for shifty iconoclasm, as well as the vagueness and inconsistency of their constructive proposals, are in the present connection to be taken as evidence that the attitude of the socialists cannot be expressed in positive terms given by the institutions at present in force. It may also be evidence of the untenability of the socialistic ideals; but the merits of the socialist contentions do not concern the present inquiry. The question here is as to the nature and causes of the socialist disaffection; it does not concern the profounder and more delicate point, as to the validity of the socialist contentions. Current socialism is an animus of dissent from received traditions. The degree and the direction of this dissent varies greatly, but it is, within the socialist scheme of thought, agreed that the institutional forms of the past are unfit for the work of the future.148
The socialistic disaffection has been set down to envy, class hatred, discontent with their own lot by comparison with that of others, and to a mistaken view of their own interests. This criticism may be well enough as far as it goes, but it does not touch socialism in those respects in which it differs from other movements into which this range of motives enters; that is to say, it touches, not the specific traits of socialism, but the common features of popular discontent. History shows many such movements of discontent, pushed on by real or fancied privation and iniquity; and past experience recorded in history should lead us to expect that, under the guidance of such motives and such reasoning as is currently imputed to the socialists by their conservative critics, the malcontents would demand a redistribution of property, a reorganization of ownership on such new lines as would favor the discontented classes. But such is not the trend of socialistic thinking. It looks to the disappearance of property rights rather than their redistribution. The entire range of doctrines covered by the theory of distribution in the received economics is essentially (and characteristically) neglected by the modern socialist speculations.149
The perplexity of those who protest against a supposedly imminent socialistic subversion of property rights is of a twofold kind: (1) The absence of proprietary rights is incomprehensible, and a living together in society without defined ownership of the means of living is held to be impracticable; ownership of goods, in the apprehension of the conservative critics, is involved in the presence of goods. (2) Ownership of the means of living is an inalienable right of man, ethically inevitable; the cancelment of property rights is felt to violate a fundamental principle of morals. All this, of course, proceeds on the assumption that the institution of ownership cannot be abrogated, as being an elemental function of human nature and an integral factor in the order of things in which human life belongs.
To the modern socialist all this is coming to be less and less convincing. In this respect there is a fairly well marked progressive change in the attitude of the professed socialists. Their position is progressively less capable of being formulated as a business proposition; their demands are progressively more difficult to state in the form of a pecuniary claim. The claim to the full product of labor, which once filled a large place in socialistic clamors and had a great carrying force during the earlier three-quarters of the nineteenth century, has gradually fallen into abeyance, both with the agitators and the adherents of the propaganda, during the last generation. To-day this claim is an afterthought in the advocate's presentation of socialism, more frequently than it is a point of departure for the argument, and it is made more of by the proselytes, who have carried the metaphysics of it over from the current common sense of the business community, than by the socialists of confirmed standing. The claim to the full product is an article of natural-rights dogma, and as such it is a reminiscence of the institutional situation from which socialism departs, rather than a feature of the prospective situation to which socialistic sentiment looks.
The like obsolescence of the sense of equity in ownership is visible in the attitude taken by strikers in the large, mechanically organized industries, outside of the ranks of avowed socialism. These strikers are less and less deterred by considerations of vested rights, property rights, owner's interests, and the like. The principle that a man may do what he will with his own is losing its binding force with large classes in the community, apparently because the spiritual ground on which rests the notion of "his own" is being cut away by the latter-day experience of these classes. Abridgment of proprietary discretion, confiscation of proprietary rights, is growing gradually less repugnant to the industrial populace; and the question of indemnity for eventual loss is more and more falling into neglect. With the socialistic element the question is not, what shall be done in the way of readjustment of property claims, but what is to be done to abolish them.150
The question of equity or inequity in the distribution of wealth presumes the validity of ownership rights on some basis or other, or at least it presumes the validity of some basis on which the claims of ownership may be discussed. Ownership is the major premise of any argument as to the equity of distribution, and it is this major premise that is being forgotten by the classes among whom socialistic sentiment is gaining. Equity in this connection seems not to belong in the repertory of socialist concepts. It is at this point - the point of a common ground of argument- that the discrepancy occurs which stands in the way, not only of an eventual agreement between the socialists and their conservative critics, but even of their meeting one another's reasoning with any substantial effect. In the equipment of common-sense ideas on the basis of which the conservatives reason on this matter, there is included the conventional article of ownership, as a prime fact; in the common-sense basis of socialistic thinking this conventional premise has no secure place. There is, therefore, a discrepancy in respect of the metaphysics underlying the knowledge and reasoning of the two parties to the controversy, and the outlook for a common understanding is accordingly vain. No substantial agreement upon a point of knowledge or conviction is possible between persons who proceed from disparate preconceptions.
Still the conservative reformers and the iconoclasts have a good deal in common. The prevalent habit of mind of both classes is a hybrid product of conventional principles and matter-of-fact insight. But these two contrasted grounds of opinion and aspiration are present in unequal degrees in the two contrasted classes; in the conservatives the conventional grounds of finality dominate and bear down the matter-of-fact knowledge of things, while the converse is true of the iconoclasts. Contrasted with earlier times and other cultural regions the consensus, the general drift, of the modern Western culture as a whole is of an iconoclastic character; while the class contrast here in question lies only within the range of this Western cultural consensus. As one or the other of the two contrasted proclivities - recourse to conventional precedents and recourse to matter-of-fact insight - gains and overbalances the other, the general cultural movement will drift toward a more conservative (archaic), conventional position or toward a more iconoclastic, materialistic position. During modern times the cultural drift has set in the latter direction. With due but not large exceptions, the effective body of the modern population has been growing more matter-of-fact in their thinking, less romantic, less idealistic in their aspirations, less bound by metaphysical considerations in their view of human relations, less mannerly, less devout.
The discrepancy between the conservatives and the iconoclasts need not be taken to mean that the two contrasted classes are moving in opposite directions, nor even in widely divergent directions. Neither class can properly be said to be reactionary.151 Taken generally, both wings have been moving in the direction of a more impersonal, more matter-of-fact,
