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Sections (Content) :
• 1
["Leyla"] We organize with communities towards autonomy and the construction af what we call poder popular, empowerment of the people, which we distinguish from the power of the rich. It's not power based on wealth, but rather on self-organization. The more communities organize themselves, the more powerful they become and the more capacity they have to create the kind of society they want.
• 2
...so long as political power exists, there will be ruler and ruled, masters and slaves, exploiters and exploited. Once abolished, political power should be replaced by an organization of productive forces and economic service.
• 3
...they who are engaged in building up industrial organizations for the practical purpose of today are at the same time preparing the framework of the society of the future. It is the realization of that feet that indeed marks the emergence of Socialism as a revolutionary force from the critical to the positive stage.
• 4
...the enrollment of the workers in unions patterned closely after the structure of modern industries, and following the organic lines of industrial development, is par excellence the swiftest, safest, and most peaceful form of constructive work the Socialist can engage in. It prepares within the framework of capitalist society the working forms of the Socialist republic, and thus, while increasing the resisting power of the worker against present encroachments of the capitalist class, it familiarizes him with the idea that the union he is helping to build up is destined to supplant that class in the control of the industry in which he is employed.
• 5
...the communistic reconstruction of society on the basis of material work, which will bring about the true association of men. Only from the abolition of class-rule, from the transformation of the selfish capitalistic organizations into cooperative instruments of production will issue the true brotherhood of man, the true morality and justice.
• 6
We have given the answer already by pointing to the three sources from which our suffering comes: the superior power of nature, the feebleness of our own bodies and the inadequacy of the regulations which adjust the mutual relationships of human beings in the family, the state and society. In regard to the first two sources, our judgment cannot hesitate long. It forces us to acknowledge those sources of suffering and to submit to the inevitable. We shall never completely master nature; and our bodily organism, itself a part of that nature, will always remain a transient structure with a limited capacity for adaptation and achievement. This recognition does not have a paralyzing effect. On the contrary, it points the direction for our activity. If we cannot remove all suffering, we can remove some, and we can mitigate some: the experience of many thousands of years has convinced us of that. As regards the third source, the social source of suffering, our attitude is a different one. We do not admit it at all; we cannot see why the regulations made by ourselves should not, on the contrary, be a protection and a benefit for every one of us. And yet, when we consider how unsuccessful we have been in precisely this field of prevention of suffering, a suspicion dawns on us that here, too, a piece of unconquerable nature may lie behind -- this time a piece of our own psychical constitution.
• 7
Nearly all leading Syndicalists agree with the Anarchists that a free society can exist only through voluntary association, and that its ultimate success will depend upon the intellectual and moral development of the workers who will supplant the wage system with a new social arrangement, based on solidarity and economic well-being for all.
• 8
...the militant solidarity of all the countries of the socialist camp and of all the world's free men, a small people, living at the gates of the most aggressive and powerful imperialist power on earth, can triumph, can maintain its sovereignty, and, most important, continue building its own society.
• 9
For them it was work or starve. Work or starve it is still, not because nature forces us to do so, but because we have not yet seen our way out of it. We are enslaved not to the soil but to the people who own the machines. The Socialist Movement has come to place the machines, the shops, the railroads, the land and the mines in the possession of the workers. That will mean freedom, security and opportunity for all who live.
• 10
...the basic cause of all the ills of present-day society, which is normally attributed to the imperfection of human nature, is in fact the lack of organization of human society. I have already also often heard it said that the idea of communism, fine and true in itself, is unfortunately unrealizable. If I am not mistaken, it is these two points, concerning the possibility of realizing communism and the fundamental cause of human miseries, which most need to be spelt out.
• 11
Leisure may be accorded a high preference because without it the bonds of society would atrophy and the whole social organization would thus disintegrate.
• 12
We must get ready to see that in the greater clash that is coming we get the foodstuffs into the hands of our class.
• 13
While there cannot be socialism without workers' control, neither can there be real workers' control without socialism.
• 14
So far I think I can see clearly; but when I try to picture to myself the forms which that life will take, I confess I am at fault, and I think we must all be so. Most people who can be said to think at all are now beginning to see that the realization of Socialism is certain; although many can see no further than a crude and incomplete State Socialism, which very naturally repels many from Socialism altogether.
• 15
...it will have done the essential thing. It will have nationalized industry, scaled down incomes, set up a classless educational system. Its real nature will be apparent from the hatred which the surviving rich men of the world will feel for it. It will aim not at disintegrating the Empire but at turning it into a federation of Socialist states, freed not so much from the British flag as from the money-lender, the dividend-drawer and the wooden-headed British official.
• 16
It is a position not to be controverted that the earth, in its natural, cultivated state was, and ever would have continued to be, the common property of the human race. In that state every man would have been born to property. He would have been a joint life proprietor with rest in the property of the soil, and in all its natural productions, vegetable and animal.
• 17
Communism.
A system of society in which the land, the means of production, and distribution are held in common.
Production is for use, as and when required, not for profit, exchange or sale.
The organization of production and distribution is by those who do the work.
Each workshop is an autonomous unit working the general welfare and mutual harmony with the other workshops producing the like utility, also with those from whom the raw material is received and to whom the finished articles are transmitted.
Communism is a classless order of society in which all shall have leisure and culture, and all shall be secured from want.
• 18
The words Socialism and Communism have the same meaning. They indicate a condition of society in which the wealth of the community, the land and the means of production, distribution and transport are held in common, production being for use and not for profit.
• 19
Socialism being an ideal towards which we are working, it is natural that there should be some differences of opinion in that future society. Since we are living under Capitalism it is natural that many people's ideas of Socialism should be colored by their experiences of life under the present system. We must not be surprised that some who recognize the present system is bad should yet lack the imagination to realize the possibility of abolishing all the institutions of Capitalist society. Nevertheless there can be no real advantage in setting up a half-way-house to socialism. A combination of Socialism and Capitalism would produce all sorts of injustice, difficulty and waste. Those who happen to suffer under the anomalies would continually struggle for a return to the old system.
• 20
Public ownership is the ownership, i.e. the right of disposal, by a public body representing society, by government, state power or some other political body. The persons forming this body, the politicians, officials, leaders, secretaries, managers, are the direct masters of the production apparatus; they direct and regulate the process of production; they command the workers. Common ownership is the right of disposal by the workers themselves; the working class itself — taken in the widest sense of all that partake in really productive work, including employes, farmers, scientists — is direct master of the production apparatus, managing, directing, and regulating the process of production which is, indeed, their common work.
• 21
Allow your work and your recreation to be one and the same.
• 22
...we cannot judge the effectiveness of industrial democracy without considering the mechanisms by which such a system might be put in place.
Chronology :
April 11, 2020 : Social Organization -- Added.
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