On the lower levels of agriculture and the industrial arts the same holds true. Our physical necessities vociferously5 demand satisfaction. They cannot wait. Men must have food or they perish. The agriculturist supplies the food they need. But the spiritual view of life declares that man, while engaged in satisfying his material wants, shall in so doing assert his spiritual nature. He is to hammer out his personality on the anvil6 of his empirical necessities. Even as human beings do not partake of food like animals, but indicate by the manner in which they take it the superior worth of the being who is dependent on food, so the agriculturist who raises the food should testify to his spiritual character. He does so in part at least by his reaction on the sciences which he applies, biology, chemistry, etc. The same holds good of the industrial occupations. The work a man does should be the means of promoting the development of his mental and ?sthetic nature, and of his will. The271 mental and ?sthetic development is acquired by mastering and reacting on the science and the art that enter into the trade. The development of the will, the most important of all, depends on the organic relations of the industrial workers among themselves and to their chiefs.
This raises the problem of the right organization of “industrial vocationalists” from the ethical8 point of view, and the following questions present themselves: Shall the present division into the two hostile camps of trade-unionists and employers continue? Or is it to be regarded as a makeshift, perhaps necessary during the present period of transition, but certainly untenable in the long run? Is the uniform arrangement contemplated9 by Socialism desirable, the government of every industry and indeed of every vocation by the representatives of the community as a whole? Shall what is called co?peration be adopted, that is, the formation of independent groups of workers on the voluntary principle, associated for the purpose of equably dividing the profits?
The three alternatives mentioned may be examined from various points of view. Here we consider them from the ethical point of view. Assuming that the ethical end of life is to be supreme10, what kind of industrial re-organization of society will be most in harmony with it? All three plans are open to the ethical objection that they concentrate attention on the material gain to be derived11 from the industry instead of on the specific service which those who follow the industry as a vocation are to render. Collective bargaining between unions and employers is after all just bargaining. So272cialism differs from trade-unionism not in the object so much as in the means. Instead of securing for the workers a larger share it would secure for them at once an approximately equal share. Co?peration aims at the same result as Socialism by voluntary association instead of by collective compulsion.
None of the three plans is ethically12 satisfying, and a fourth arrangement should be contemplated. Its characteristics are the following:
1. The idea of service to be pre-eminent instead of the gain, the wage or salary to be apportioned13 as the means of sustaining the worker in the best possible performance of the service.
2. The work done by the workers to be the means of developing them mentally, ?sthetically and volitionally14, the educational features therefore to be pre-eminent.
3. The industrial group to be transformed into a social sub-organism (in the ethical sense a sub-organ of the larger organism of the nation). By this is meant that the employers cease to be employers and become functionaries15, while each worker in his place and in his degree likewise becomes a functionary16. A common social service group will thus be formed embracing the chiefs and the humbler workers. The chiefs will be the executive and administrative17 functionaries, and will be safeguarded in the due discharge of their proper functions. The workers will not attempt to wrest18 from their chiefs as they do at present the directive functions which properly belong to the latter (subject, however, to due control). To each of the lesser19 functionaries in turn273 will be assigned a sphere within which a relative independence would be his.
The industry as a whole will be an organ of the corpus sociale, and this its character will be expressed in its government. The workers, not required to render implicit20 obedience21 to rules imposed upon them by masters and superintendents22, will have a voice in the legislation of the industry, in framing the policy of the industry, in electing the chiefs, and in this way the development of the will, upon which I lay the greatest stress, will be attained23. The will of the worker, at present fettered24, will be liberated25 by the opportunity given it to become enlightened and effectual.
I am not here describing a scheme which is to be immediately launched in its completeness. I am illustrating26 the ethical principle as I see it as applied27 to this particular vocation. I am endeavoring to show how an occupation can be changed into a vocation. The constitutional government of industries would be an intermediate stage between the present autocratic form, in which more or less absolute power is vested in the employer, and that organic constitution of industry which is ethically desirable.
Thus far the following plans have been before the minds of social reformers:
A. Competition, or life and death struggle.
B. Modified competition, or raising the plane of competition, as it is called, that is, doing away with the more ferocious28 and unscrupulous methods of competition.
C. Socialism.
D. Co?peration.
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I propose to add (E) organization in the ethical sense. The word “organization” is deplorably misused29 at present. It is commonly employed as a synonym30 for aggregation31, which is the very reverse of organization. Thus “organized labor32” really means aggregate33 labor, labor acting7 en masse.
A further remark on the difference between industrial vocationalism as outlined and Socialism may be of use in clarifying the main idea. The relative independence of the social sub-organism is the salient point. This kind of independence is based on the general conception underlying34 my entire ethical philosophy, that the ethical quality resides in uniqueness in distinctiveness35, that ethical progress consists in driving towards individualization in the sense of personalization. This as opposed to those philosophies of life that see the ethical quality in uniformity. Socialism is on the side of uniformity. It is indeed an extreme expression of it. If sometimes it is urged that the relative independence of the vocational groups might be recognized in the socialistic state, the answer is that the tendency would be in the opposite direction. And besides, the all-important question is to what end the relative independence is to be used. Under socialism it would be used for the purpose of increasing the quantity of valuable products at the disposal of the community as a whole. From the ethical point of view, the independence of the organic group would be used to insure reciprocal relations, and by means of these the development mentally, ?sthetically and volitionally of the producers. The distinction cer275tainly is clear enough to its members, whichever way the reader may incline.78
The Historical Sciences
I refer now briefly36 to historical science. The ethical aim of history and its adjunct sciences is to redeem37 from oblivion as far as is possible the past of the human race, its documents, its monuments, the knowledge of its political adventures, its customs, laws and institutions, its religious beliefs. In view of the lacunae in our knowledge a complete revival38 of the past is impossible. We must therefore principally seek to understand the ruling ideas that have governed our ancestors, in the family, in the state, etc. The task of the historian is to present these ideas as seen in the light of their consequences, so as to help us revalue them from the point of view of present experience and insight. The historian will thus enable us to carry over from the past what is truly valuable, for the business we have in hand.
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There is just now a strong reaction against the kind of historical science which deals principally with wars and the actions of princes or of great leaders. Detailed39 attention is being given to the more obscure life of the people. But it must be remembered that mere40 penetration41 into the lower strata42 of bygone societies, the mere heaping up of facts concerning mass movements, is as unprofitable as the more picturesque43 recitals44 with which works on history were formerly45 adorned46. The mass movements and the ideas which gave rise to them should be set clear as far as possible; but without the evaluation47 and the revaluation, or the ethical appraisement48, the voluminous knowledge of details is merely stupefying, and leaves us as much at sea as ever.79
Many men have read many books on history, and filled their minds with information on subjects like the Protestant Reformation or the French Revolution, without being in the least wiser themselves, or more fitted to enlighten others in respect to the religious and ethical problems which were involved in these great movements, and which still touch us so closely today. As to the ordinary high school or college student, what as a rule does he carry away from his study of past “history”?
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1
physiology
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| n.生理学，生理机能 | |
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alleviation
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| n. 减轻，缓和，解痛物 | |
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underlie
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| v.位于...之下，成为...的基础 | |
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vocation
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| n.职业，行业 | |
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vociferously
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| adv.喊叫地，吵闹地 | |
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anvil
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| n.铁钻 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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8
ethical
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| adj.伦理的，道德的，合乎道德的 | |
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contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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ethically
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| adv.在伦理上，道德上 | |
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apportioned
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| vt.分摊，分配（apportion的过去式与过去分词形式） | |
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volitionally
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| adv.意志地，有意志力地 | |
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functionaries
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| n.公职人员，官员( functionary的名词复数 ) | |
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functionary
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| n.官员；公职人员 | |
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administrative
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| adj.行政的，管理的 | |
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wrest
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| n.扭，拧，猛夺；v.夺取，猛扭，歪曲 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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implicit
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| a.暗示的，含蓄的，不明晰的，绝对的 | |
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obedience
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| n.服从，顺从 | |
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superintendents
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| 警长( superintendent的名词复数 )； （大楼的）管理人； 监管人； （美国）警察局长 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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fettered
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| v.给…上脚镣，束缚( fetter的过去式和过去分词 ) | |
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liberated
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| a.无拘束的，放纵的 | |
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illustrating
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| 给…加插图( illustrate的现在分词 )； 说明； 表明； （用示例、图画等）说明 | |
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applied
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| adj.应用的；v.应用，适用 | |
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ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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misused
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| v.使用…不当( misuse的过去式和过去分词 )；把…派作不正当的用途；虐待；滥用 | |
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synonym
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| n.同义词，换喻词 | |
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aggregation
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| n.聚合，组合；凝聚 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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aggregate
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| adj.总计的，集合的；n.总数；v.合计；集合 | |
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underlying
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| adj.在下面的，含蓄的，潜在的 | |
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distinctiveness
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| 特殊[独特]性 | |
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briefly
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| adv.简单地，简短地 | |
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redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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revival
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| n.复兴，复苏，（精力、活力等的）重振 | |
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detailed
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| adj.详细的，详尽的，极注意细节的，完全的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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penetration
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| n.穿透，穿人，渗透 | |
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42
strata
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| n.地层（复数）；社会阶层 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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44
recitals
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| n.独唱会( recital的名词复数 )；独奏会；小型音乐会、舞蹈表演会等；一系列事件等的详述 | |
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45
formerly
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| adv.从前，以前 | |
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adorned
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| [计]被修饰的 | |
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evaluation
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| n.估价，评价；赋值 | |
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appraisement
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| n.评价，估价；估值 | |
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