The people are thinking about the money question; and if the money masters have any information which they think the people ought to have to prevent them going astray, now is the time to give it. The days are fast slipping away when the fear of credit curtailment will avail, or when wordy slogans will affright. The people are naturally conservative. They are more conservative than the financiers. Those who believe that the people are so easily led that they would permit printing presses to run off money like milk tickets do not understand them. It is the innate conservation of the people that has kept our money good in spite of the fantastic tricks which the financiers play—and which they cover up with high technical terms.
The people are on the side of sound money. They are so unalterably on the side of sound money that it is a serious question how they would regard the system under which they live, if they once knew what the initiated can do with it.
The present money system is not going to be changed by speech-making or political sensationalism or economic experiment. It is going to change under the pressure of conditions—conditions that we cannot control and pressure that we cannot control. These conditions are now with us; that pressure is now upon us.
The people must be helped to think naturally about money. They must be told what it is, and what makes it money, and what are the possible tricks of the present system which put nations and peoples under control of the few.
Money, after all, is extremely simple. It is a part of our transportation system. It is a simple and direct method of conveying goods from one person to another. Money is in itself most admirable. It is essential. It is not intrinsically evil. It is one of the most useful devices in social life. And when it does what it was intended to do, it is all help and no hindrance.
But money should always be money. A foot is always twelve inches, but when is a dollar a dollar? If ton weights changed in the coal yard, and peck measures changed in the grocery, and yard sticks were to-day 42 inches and to-morrow 33 inches (by some occult process called "exchange") the people would mighty soon remedy that. When a dollar is not always a dollar, when the 100-cent dollar becomes the 65-cent dollar, and then the 50-cent dollar, and then the 47-cent dollar, as the good old American gold and silver dollars did, what is the use of yelling about "cheap money," "depreciated money"? A dollar that stays 100 cents is as necessary as a pound that stays 16 ounces and a yard that stays 36 inches.
The bankers who do straight banking should regard themselves as naturally the first men to probe and understand our monetary system—instead of being content with the mastery of local banking-house methods; and if they would deprive the gamblers in bank balances of the name of "banker" and oust them once for all from the place of influence which that name gives them, banking would be restored and established as the public service it ought to be, and the iniquities of the present monetary system and financial devices would be lifted from the shoulders of the people.
There is an "if" here, of course. But it is not insurmountable. Affairs are coming to a jam as it is, and if those who possess technical facility do not engage to remedy the case, those who lack that facility may attempt it. Nothing is more foolish than for any class to assume that progress is an attack upon it. Progress is only a call made upon it to lend its experience for the general advancement. It is only those who are unwise who will attempt to obstruct progress and thereby become its victims. All of us are here together, all of us must go forward together; it is perfectly silly for any man or class to take umbrage at the stirring of progress. If financiers feel that progress is only the restlessness of weak-minded persons, if they regard all suggestions of betterment as a personal slap, then they are taking the part which proves more than anything else could their unfitness to continue in their leadership.
If the present faulty system is more profitable to a financier than a more perfect system would be, and if that financier values his few remaining years of personal profits more highly than he would value the honour of making a contribution to the life of the world by helping to erect a better system, then there is no way of preventing a clash of interests. But it is fair to say to the selfish financial interests that, if their fight is waged to perpetuate a system just because it profits them, then their fight is already lost. Why should finance fear? The world will still be here. Men will do business with one another. There will be money and there will be need of masters of the mechanism of money. Nothing is going to depart but the knots and tangles. There will be some readjustments, of course. Banks will no longer be the masters of industry. They will be the servants of industry. Business will control money instead of money controlling business. The ruinous interest system will be greatly modified. Banking will not be a risk, but a service. Banks will begin to do much more for the people than they do now, and instead of being the most expensive businesses in the world to manage, and the most highly profitable in the matter of dividends, they will become less costly, and the profits of their operation will go to the community which they serve.
Two facts of the old order are fundamental. First: that within the nation itself the tendency of financial control is toward its largest centralized banking institutions—either a government bank or a closely allied group of private financiers. There is always in every nation a definite control of credit by private or semi-public interests. Second: in the world as a whole the same centralizing tendency is operative. An American credit is under control of New York interests, as before the war world credit was controlled in London—the British pound sterling was the standard of exchange for the world's trade.
Two methods of reform are open to us, one beginning at the bottom and one beginning at the top. The latter is the more orderly way, the former is being tried in Russia. If our reform should begin at the top it will require a social vision and an altruistic fervour of a sincerity and intensity which is wholly inconsistent with selfish shrewdness.
The wealth of the world neither consists in nor is adequately represented by the money of the world. Gold itself is not a valuable commodity. It is no more wealth than hat checks are hats. But it can be so manipulated, as the sign of wealth, as to give its owners or controllers the whip-hand over the credit which producers of real wealth require. Dealing in money, the commodity of exchange, is a very lucrative business. When money itself becomes an article of commerce to be bought and sold before real wealth can be moved or exchanged, the usurers and speculators are thereby permitted to lay a tax on production. The hold which controllers of money are able to maintain on productive forces is seen to be more powerful when it is remembered that, although money is supposed to represent the real wealth of the world, there is always much more wealth than there is money, and real wealth is often compelled to wait upon money, thus leading to that most paradoxical situation—a world filled with wealth but suffering want.
These facts are not merely fiscal, to be cast into figures and left there. They are instinct with human destiny and they bleed. The poverty of the world is seldom caused by lack of goods but by a "money stringency." Commercial competition between nations, which leads to international rivalry and ill-will, which in their turn breed wars— these are some of the human significations of these facts. Thus poverty and war, two great preventable evils, grow on a single stem.
Let us see if a beginning toward a better method cannot be made.
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CHAPTER XIII
WHY BE POOR?
Poverty springs from a number of sources, the more important of which are controllable. So does special privilege. I think it is entirely feasible to abolish both poverty and special privilege—and there can be no question but that their abolition is desirable. Both are unnatural, but it is work, not law, to which we must look for results.
By poverty I mean the lack of reasonably sufficient food, housing, and clothing for an individual or a family. There will have to be differences in the grades of sustenance. Men are not equal in mentality or in physique. Any plan which starts with the assumption that men are or ought to be equal is unnatural and therefore unworkable. There can be no feasible or desirable process of leveling down. Such a course only promotes poverty by making it universal instead of exceptional. Forcing the efficient producer to become inefficient does not make the inefficient producer more efficient. Poverty can be done away with only by plenty, and we have now gone far enough along in the science of production to be able to see, as a natural development, the day when production and distribution will be so scientific that all may have according to ability and industry.
The extreme Socialists went wide of the mark in their reasoning that industry would inevitably crush the worker. Modern industry is gradually lifting the worker and the world. We only need to know more about planning and methods. The best results can and will be brought about by individual initiative and ingenuity—by intelligent individual leadership. The government, because it is essentially negative, cannot give positive aid to any really constructive programme. It can give negative aid—by removing obstructions to progress and by ceasing to be a burden upon the community.
The underlying causes of poverty, as I can see them, are essentially due to the bad adjustment between production and distribution, in both industry and agriculture—between the source of power and its application. The wastes due to lack of adjustment are stupendous. All of these wastes must fall before intelligent leadership consecrated to service. So long as leadership thinks more of money than it does of service, the wastes will continue. Waste is prevented by far-sighted not by short-sighted men. Short-sighted men think first of money. They cannot see waste. They think of service as altruistic instead of as the most practical thing in the world. They cannot get far enough away from the little things to see the big things—to see the biggest thing of all, which is that opportunist production from a purely money standpoint is the least profitable.
Service can be based upon altruism, but that sort of service is not usually the best. The sentimental trips up the practical.
It is not that the industrial enterprises are unable fairly to distribute a share of the wealth which they create. It is simply that the waste is so great that there is not a sufficient share for everyone engaged, notwithstanding the fact that the product is usually sold at so high a price as to restrict its fullest consumption.
Take some of the wastes. Take the wastes of power. The Mississippi Valley is without coal. Through its centre pour many millions of potential horsepower—the Mississippi River. But if the people by its banks want power or heat they buy coal that has been hauled hundreds of miles and consequently has to be sold at far above its worth as heat or power. Or if they cannot afford to buy this expensive coal, they go out and cut down trees, thereby depriving themselves of one of the great conservers of water power. Until recently they never thought of the power at hand which, at next to nothing beyond the initial cost, could heat, light, cook, and work for the huge population which that valley is destined to support.
The cure of poverty is not in personal economy but in better production. The "thrift" and "economy" ideas have been overworked. The word "economy" represents a fear. The great and tragic fact of waste is impressed on a mind by some circumstance, usually of a most materialistic kind. There comes a violent reaction against extravagance—the mind catches hold of the idea of "economy." But it only flies from a greater to a lesser evil; it does not make the full journey from error to truth.
Economy is the rule of half-alive minds. There can be no doubt that it is better than waste; neither can there be any doubt that it is not as good as use. People who pride themselves on their economy take it as a virtue. But what is more pitiable than a poor, pinched mind spending the rich days and years clutching a few bits of metal? What can be fine about paring the necessities of life to the very quick? We all know "economical people" who seem to be niggardly even about the amount of air they breathe and the amount of appreciation they will allow themselves to give to anything. They shrivel—body and soul. Economy is waste: it is waste of the juices of life, the sap of living. For there are two kinds of waste—that of the prodigal who throws his substance away in riotous living, and that of the sluggard who allows his substance to rot from non-use. The rigid economizer is in danger of being classed with the sluggard. Extravagance is usually a reaction from suppression of expenditure. Economy is likely to be a reaction from extravagance.
Everything was given us to use. There is no evil from which we suffer that did not come about through misuse. The worst sin we can commit against the things of our common life is to misuse them. "Misuse" is the wider term. We like to say "waste," but waste is only one phase of misuse. All waste is misuse; all misuse is waste.
It is possible even to overemphasize the saving habit. It is proper and desirable that everyone have a margin; it is really wasteful not to have one—if you can have one. But it can be overdone. We teach children to save their money. As an attempt to counteract thoughtless and selfish expenditure, that has a value. But it is not positive; it does not lead the child out into the safe and useful avenues of self-expression or self-expenditure. To teach a child to invest and use is better than to teach him to save. Most men who are laboriously saving a few dollars would do better to invest those few dollars—first in themselves, and then in some useful work. Eventually they would have more to save. Young men ought to invest rather than save. They ought to invest in themselves to increase creative value; after they have taken themselves to the peak of usefulness, then will be time enough to think of laying aside, as a fixed policy, a certain substantial share of income. You are not "saving" when you prevent yourself from becoming more productive. You are really taking away from your ultimate capital; you are reducing the value of one of nature's investments. The principle of use is the true guide. Use is positive, active, life-giving. Use is alive. Use adds to the sum of good.
Personal want may be avoided without changing the general condition. Wage increases, price increases, profit increases, other kinds of increases designed to bring more money here or money there, are only attempts of this or that class to get out of the fire—regardless of what may happen to everyone else. There is a foolish belief that if only the money can be gotten, somehow the storm can be weathered. Labour believes that if it can get more wages, it can weather the storm. Capital thinks that if it can get more profits, it can weather the storm. There is a pathetic faith in what money can do. Money is very useful in normal times, but money has no more value than the people put into it by production, and it can be so misused. It can be so superstitiously worshipped as a substitute for real wealth as to destroy its value altogether.
