Ideal manliness.—Every community has highest efficiency and best civilization when each individual member has the largest range of abilities to meet wants, and the largest range of wants to be met. An ideal civilization involves the distinct aim of gaining for each mature person in any association the fullest development of all abilities and all materials and tools for their use. This is amply illustrated in a family of well grown, well trained, well educated, trustworthy men and women with sufficient capital under control to maintain the highest activity of every personal power and attainment. Childhood and old age must always be provided for by exertions of those whose abilities are in their prime, and accidental weakness of every kind is met from the same strength.
Any mature person is best equipped for productive industry when, sound in both body and mind, he has the accumulated energy of the past for his use in the shape of capital and hereditary traits, together with skill, education and established character. Such a man is recognized at once to have his place among “the heirs of all the ages in the foremost files of time.” Any [pg 050] people claiming leadership among nations must depend upon its representatives of such a fully equipped body of men for that leadership.
From savage to enlightened.—The increasing importance of such full manliness, as society becomes more complex in both wants and efforts, is easily seen. In ruder life muscular energy and endurance, with some slight ingenuity, are sufficient to meet the ruder needs, with some chance of saving for future wants of a growing family, which will continue the same round of muscular contest with savage conditions.
The American Indians have given the fairest exhibition of the kind of welfare which such exertion and accumulation afford. The weak disappear quickly, because the strong have too little surplus of energy to care for them. Among those left, both burdens and means of satisfaction are quite equally distributed, because of essentially equal powers of exertion. But in older and more civilized communities large portions of the people are dependent upon the rest for knowledge, ingenuity and skill to keep the very much larger supply of material needed for maintaining the civilization. At this stage of progress a man with only muscular development finds himself entirely dependent upon some one else for the plans by which all must live. A savage cannot share equally with the wise man either in the burden of caring for the community or in the welfare which the community enjoys.
It is easy to see that the relative importance of accumulated wealth in the shape of capital or of skill or of the character which results from generations of training, [pg 051] becomes more and more distinct as the community becomes more developed. Any man, then, who is lacking capital, skill and morals, or all three, is in some respects like the savage, and will find his equals among the savages. For this reason a pioneer country affords opportunity for a youth without skill or personal attainments of any kind “to grow up with the country;” and the famous advice, “Go west, young man, go west,” applies strictly to such a youth, and with less and less directness in proportion as the young man has control of himself and of accumulated wealth.
A simple diagram (Chart III) may illustrate the progress of civilization from the general poverty and inefficiency of rude pioneer life to the power of a thoroughly organized and developed community. The poor man, in the sense of one whose abilities are undeveloped and who has no visible means of support, is relatively less able to care for himself in the enlightened community than in the ruder pioneer life. In this sense, and this alone, the poor man grows poorer with advancing civilization. This may easily be seen by comparing a thrifty farming community of today and all the accumulated stock, machinery and tools of the farms, with the same community sixty years earlier, when all was practically wilderness. A strong man with an ax and a hoe could enter the wilderness anywhere and live nearly as well as any of his neighbors. Such a man in the higher country life of our times must work for some one else at wages, or must be supported at public expense. In either case he feels his poverty. At the same time, the extreme of suffering is less likely [pg 053] to be reached in the richer community. The poorest man has comforts of which the pioneers never dreamed. Even a tramp can live on the fat of the land, but not by his own exertions. The failure of a crop in the pioneer country means starvation for a large portion of the few inhabitants. A failure in the older community means suffering for a few in diminished food and clothing, but all live on the accumulations of the past.
Developing civilization.—This essential advantage of accumulating power in individuals, as civilization advances, is necessarily connected with the very nature of civilization and growth. As no conceivable device can make a babe as efficient as a man, so no contrivance, political or social, can make an undeveloped man equal to a fully developed one.
The intense community of interests in high civilization makes even more important the individual abilities of each sharer in those interests. For this reason every device for universal education, development of skill and strengthening of character, and every check upon deterioration of personal strength or wisdom or virtue is to be considered. Any neglect of the individual in his development of personal attainments retards the development of the community. Any device for the equal distribution of wealth which does not increase individual thrift in the use of wealth at least retards the growth of the community, and may very quickly reduce the power of the community as a whole until it reaches the inefficiency of savage life.
All true charity, even equity, requires that the object of distribution of wealth shall be the greater efficiency [pg 054] of each individual. If there shall ever be a community of individuals gaining equal enjoyment, it will be made up of those possessing essential equality in personal powers and attainments, and in accumulated capital as well.
Simple association.—While the absolute equality of individuals referred to in the preceding chapter is practically impossible, the community of interests as civilization advances becomes much closer through various plans of association of individuals in common work. Indeed, the community is a community because a multitude of individuals work together. The simplest form of association is seen where men work in gangs, all acting alike, as in lifting a log or a rock, hoeing the field, or in building an embankment by shoveling. Among farmers the habit of exchanging work, so common in pioneer settlements, illustrates the advantage of combination. This may be called simple association, by which many hands make light work.
Complex association.—A more complex association is found in even the rudest settlement when one man undertakes a particular kind of labor for all his neighbors, they in turn doing a different kind of work for him. A farmer in a new settlement found the children of himself and neighbors without a school, and agreed for several winters to teach a school as many days as his neighbors would chop in his clearing. This association cleared the land and supplied the school. Such [pg 056] exchanges of labor develop rapidly in every growing community and form the basis of a most extensive commerce. When “Adam delved and Eve span” the family was far better provided for than if both had undertaken to delve and spin. The fair exchange of products makes each man's product more useful to both himself and his neighborhood. Such association is less noticeable in a community of farmers, where all are seeking essentially the same products, than in almost any other community. Yet the presence of the blacksmith, the shoemaker, the wagonmaker and the tailor contribute very largely to the comfort of all concerned.
One chief disadvantage of farms remote from villages is the want of ready exchange, or association by different employments. The part which such exchange plays in the accumulation and distribution of the wealth of the world is so great that several chapters will be needed to present its importance. The study of exchanges is sometimes thought to cover the whole question of wealth. It is often treated as separate from production. But its advantages and disadvantages are most easily seen by considering all its bearings upon the increased product of a multitude of workers.
Compound association.—A still closer association, sometimes called compound association, is found where several workers combine efforts of different kinds in a single finished product. It is easily illustrated in an ordinary dairy, where one of the family drives up the cows, another does the milking, another sets the milk and cares for the purity of all utensils, another perhaps skims the milk and churns the butter, and still another [pg 057] works and packs it. All this labor of many hands has its importance represented in the butter packed for use. The particular advantages of this division of labor will be treated in a future chapter.
Aggregation of forces.—A still further advance in association appears when many laborers in many ways, with multitudes of tools and machinery, are combined in a huge establishment in such a way as to employ all efficiently. This is illustrated in the so-called bonanza farms of the west, but more distinctly appears in the great manufactories, or in any extensive coöperation or great enterprise. A study of these will also require a future chapter.
While all these methods of association blend with and into each other in every kind of community, a careful analysis of each is necessary to a full understanding of their relation to welfare. For this reason it is best to analyze and illustrate each by itself. The succeeding chapters will take up all the intricacies of exchange before presenting the special advantages and disadvantages of technical division of labor and of great corporations.
Exchange in production.—The immense importance of exchange in promoting the welfare of communities is easily granted, and is illustrated in every village store or even in every simple farming community. Today the market for farm products is easily felt to be the most important consideration, and weighs in every farmer's mind when buying or selling his farm. When a state like Kansas raises from six to ten times as much wheat as its people can use, exchange is evidently an essential factor in every farmer's welfare.
The multitude of everyday wants in most households supplied only through commerce shows the extent and importance of this exchange of labor throughout the world. The great advantages, however; may be seen by a little more careful analysis of the growth of individual powers under a ready system of exchange. Every laborer becomes effective by experience in some particular industry. A thousand years will not perfect a single worker in any of the thousands of employments needed to supply his wants. Every farmer knows the weakness of a beginner in farming, coming from any other business; and without exchange, every workman must always [pg 059] be a beginner in everything. Exchange is one of the chief motives to accumulation, since others' wants as well as our own are kept in view. The “hand to mouth” liver is almost always a man of all work, thinking little of exchange. It is especially a stimulant to saving, since it makes capital itself more useful and brings it directly into competition with all other forces. Products stored in the granary have their significance because of exchange.
Still more important is the cultivation of special abilities, impossible without exchange. The indefinitely varied powers of human nature are made most useful where each can devote his talent to a definite business; and usually the talent best fitted to a business is attracted toward it. Habits, too, which are the chief labor-saving characteristics in human nature; become all-important, and enable an individual to do a large part of his work with the least possible care. The routine of everyday life is followed with little effort or pain. The more regular the routine the easier it is to follow.
A still greater advantage to communities is found in the enlargement of the range of wants in all individuals. The superiority of enlightened men over savages is largely due to their greatly increased needs, since necessity, the mother of invention, compels exertion and finds the way to satisfaction. It seems, however, that exchange contributes most extensively to welfare by combining individuals into a community, and smaller communities into a larger, until the whole world is brought into sympathy. Thus every human being [pg 060] gains the advantage of growth in mind and character through some contact with every other human being within the commercial world. If ever a reign of peace and plenty shall extend over the world, no one doubts the importance of commerce and intimate exchange in bringing that time. The full advantage of free exchange in promoting human welfare cannot be over-estimated.
Exchange limited by powers.—With all its advantages, there are certain obstacles in the way of its extension, always more or less effective in limiting its range. A community can have few exchanges among individuals if all are busied in the same or similar trades. A farming community has little need of buying and selling among the farmers. A horse trade or an exchange of one brute for another may supply all necessities. In larger communities similar limitations are found where abilities are similar, or where habits in education, government or religion are very uniform. In such cases opportunities for exchange are limited, and commerce itself grows slowly.
The story of pioneer settlements is uniformly one of slow and uncertain commerce for want of the variety in wants and abilities which makes the very foundation of exchange. Sometimes “day's work for day's work” is the limit of exchange throughout a whole region or country. In the world at large limitations often arise from hostile feelings between nations, and as yet the highest freedom of exchange between people under different governments has seldom been reached. The United States affords the brightest example of people [pg 061] with varied characteristics developed through the stimulating effect of ready exchange.
Commerce over-estimated.—So rapid has been the advancement of systems of exchange within the last half century that men are prone to over-estimate the importance of commerce and its interests. The amount of wealth in motion exaggerates the importance of wealth itself, so that multitudes overlook the foundation in productive industry, and become mere bettors upon the market, attempting to catch a part of the moving wealth as it passes. Any speculation in mere commercial transactions may become a very serious obstacle to legitimate industry by its effect upon both the industry itself and the incentives to industry among the people. This danger is increased by the greatly extended interest in exchange among the rural population.
Scarcely a farmer in our country is beyond the effect of any extensive commerce throughout the world. The crops of South America and of the Russian plains are now as important to a farmer of Dakota as his own, since all must find a common market in the manufacturing countries of Europe. Speculation on the Chicago Board of Trade is likely to be as interesting to a farmer in Nebraska as to members of the Board. He is even tempted to try his hand at speculation, either directly through a commission house or indirectly through the marketing of his grain. In either case he is caught by the dangerous motion of modern commerce. The chief remedy for these tendencies must be found in a wider acquaintance with the facts of commercial life and a clearer perception of what is genuine commerce.
[pg 062]Every farmer needs to distinguish, and distinguish carefully, the actual, necessary machinery of trade and the principles underlying it, that he may appreciate the genuine and oppose the false. On this account several chapters are given to questions of exchange, with an effort to bring into more prominent light the ways in which all commerce affects the farmer's life.