No More Learning

Socialism, Communism, or whatever one chooses to call it, by converting
private property into public wealth, and substituting co-operation for
competition, will restore society to its proper condition of a
thoroughly healthy organism, and insure the material well-being of each
member of the community. It will, in fact, give Life it's proper basis
and its proper environment. But for the full development of Life to its
highest mode of perfection, something more is needed. What is needed is
Individualism. If the Socialism is Authoritarian; if there are
Governments armed with economic power as they are now with political
power; if, in a word, we are to have Industrial Tyrannies, then the last
state of man will be worse than the first. At present, in consequence of
the existence of private property, a great many people are enabled to
develop a certain very limited amount of Individualism. They are either
under no necessity to work for their living, or are enabled to choose
the sphere of activity that is really congenial to them, and gives them
pleasure. These are the poets, the philosophers, the men of science, the
men of culture--in a word, the real men, the men who have realised
themselves, and in whom all Humanity gains a partial realisation. Upon
the other hand, there are a great many people who, having no private
property of their own, and being always on the brink of sheer
starvation, are compelled to do the work of beasts of burden, to do work
that is quite uncongenial to them, and to which they are forced by the
peremptory, unreasonable, degrading Tyranny of want. These are the poor,
and amongst them there is no grace of manner, or charm of speech, or
civilisation, or culture, or refinement in pleasures, or joy of life.
From their collective force Humanity gains much in material prosperity.
But it is only the material result that it gains, and the man who is
poor is in himself absolutely of no importance. He is merely the
infinitesimal atom of a force that, so far from regarding him, crushes
him: indeed, prefers him crushed, as in that case he is far more
obedient.

Of course, it might be said that the Individualism generated under
conditions of private property is not always, or even as a rule, of a
fine or wonderful type, and that the poor, if they have not culture and
charm, have still many virtues. Both these statements would be quite
true.
The possession of private property is very often extremely
demoralising, and that is, of course, one of the reasons why Socialism
wants to get rid of the institution. In fact, property is really a
nuisance. Some years ago people went about the country saying that
property has duties. They said it so often and so tediously that, at
last, the Church has begun to say it. One hears it now from every
pulpit. It is perfectly true. Property not merely has duties, but has so
many duties that its possession to any large extent is a bore. It
involves endless claims upon one, endless attention to business, endless
bother. If property had simply pleasures, we could stand it; but its
duties make it unbearable. In the interest of the rich we must get rid
of it. The virtues of the poor may be readily admitted, and are much to
be regretted. We are often told that the poor are grateful for charity.
Some of them are, no doubt, but the best amongst the poor are never
grateful. They are ungrateful, discontented, disobedient, and
rebellious. They are quite right to be so. Charity they feel to be a
ridiculously inadequate mode of partial restitution, or a sentimental
dole, usually accompanied by some impertinent attempt on the part of the
sentimentalist to tyrannise over their private lives.