Page images
PDF
EPUB

THE AMERICAN ASSOCIATIONISTS.*

To the Editor of the Democratic Review:

46

I have read in the December number of the Democratic Review a criticism of the Wandering Jew," of Eugene Sue. This work is made the occasion of a violent philippic against the American Association ists and the social doctrines of Charles Fourier. The article is such a tissue of misrepresentations and perversions that I hardly know how to answer it, or what part to take up and refute, without exceed ing ten-fold the limits you could give me. Knowing, as I do, that the article was published during your absence from the country, I hasten to take advantage of your return, to appeal to your sense of justice to allow me the privilege, on behalf of no small number of high-minded and honorable men, honest in their views of social reform, of replying in the same pages to that which we regard as personally injurious, as well as calumnious and unjust to a doctrine. Without putting this reply in a controversial form, or undertaking a detailed criticism of the article of your correspondent, I shall best attain my object by proceeding to explain simply and briefly the aims, the objects, and the principles of those who have been so extremely and unwarrantably misrepresented.

The American Associationists advocate a Social Reform-a thorough and organic reform in the present system of Society, inherited from the dark ages of monarchical Europe and blood-stained Greece and Rome, and which is still erect, governing the destinies of the most advanced nations on the earth. We believe that this system of Society, called Civilization, has entailed carnage and servitude, misery, conflicts, disunion and ignorance long enough upon Mankind, and that the time has at length arrived for a change in this monstrous social mechanism, and the peaceful establishment of a new social order in its place.

The American people have taken the initiative in this great and righteous work; they have reformed a part of this old and rotten social system the offspring of epochs of war, slavery and oppression; they have reformed the political part; they have stripped it of its political tyranny, injustice, inequalities and extortions--and Kings, Aristocracies, entailed estates, titles,

&c. &c., have been swept away by the spirit of progress of the American people. It now remains for us, as a people, to complete the great work, and reform the social system itself, with its false, degrading, brutalizing, unrequited and ill-requited system of Labor-its conflict of all interests-its unequal war of Capital against Labor-and its fierce, envious and relentless competition, with its hatreds, and jealousies, and the industrial anarchy to which it gives rise-its grossly unequal social opportunities and privileges-its domestic servitude-its system of menial and hireling labor-its protracted, unjust and quibbling system of Law, and its other social evils and abuses.

We believe that this is the true work of our age and nation, and we, as Americans, have undertaken it. We advocate a Social Reform, and we are, in fact, Social Reformers; we prosecute our enterprise in the name of God and humanity, with a deep and firm faith and conviction that we are right, that we are engaged in the most sacred and holy of causes in which men can be engaged-for it is the cause of the elevation of mankind from poverty, suffer ing, ignorance, and degradation, to universal abundance, universal intelligence and happiness.

Not wishing to take a name so much abused as that of "Reformer," we have chosen the simple name of Associationists, and used it in all our works and on all occasions.

The writer of the article to which I answer, the reasonings and sophistries of which, together with isolated quotations from Eugene Sue, are strung together in a manner most disgusting to the moral sense of our souls-has seen fit to call us Fourierites, a name which we have always rejected, first, because we do not wish to clothe our great work with the livery of any man's name; and second, because we look upon Fourier as an eminent writer and thinker on Social Science-and it would be false to give it his name, as it would be to give to Astronomy the name of Kepler or Newton.

Let me state the general principles on which we base our conviction of the necessity of a great reform in the social condition of the human race, and the possi bility of their elevation to a high state

The publication of the above communication is requested, on grounds to which, as a matter of personal justice, we cannot refuse the privilege claimed.-ED. D. R.

of dignity, truth and happiness. My view of these principles may differ slightly from those of others, but I believe not essentially.

1. We believe that a God of infinite Love and infinite Wisdom, created and governs the Universe.

2. We believe that our globe and the Humanity upon it form a part of the Universe, and that hence the Laws of divine Justice, Order and Harmony, which govern the Universe, can be extended to and established upon our earth.

3. We believe that these Laws of Divine Order are revealed and manifested in the works of creation-in the movement of the heavenly bodies, in the distribution and arrangement of the animal, vegetable, and mineral kingdoms-in the harmonies discovered by science, like the mathematical and musical; and in all other

departments. These laws are the attributes of the wisdom of the Creator. We believe, also, that the commandments of His Love, have been given to the world by the Prophets, and in their fulness by Christ, who proclaimed the brotherhood and unity of the race-that they were all one, brothers of one family, children of one God; and who said: "As I have loved you, so love ye one another;" and instructed his disciples to pray and labor that the kingdom of God, and his justice, might come, and his will be done ON EARTH, as it is in heaven-and that to all might be given their daily bread or an abundance of all things necessary to the body and soul.

4. We believe that man is a free agent, endowed with independent action, and the high gift of reason and mental association with God, and that he must discover by his own efforts and genius these Laws of divine Order and Justice, and establish them upon earth. If Man does not do this, then discord and incoherence reign in their place, govern the world, and engender all the evils that now oppress and curse it. But to be impelled to seek for these Laws, man must be animated by love to God and humanity; the love must exist first, and give power and direction to his intellect. If those literary critics that are biting at the heels of genius, were fired by any spark of this noble sentiment, they would endeavor to discover remedies for the miseries that oppress their fellow men, instead of making a hypocritical parade of their pretended purity and virtue, and sensibility to truth and principle.

That the laws of divine Order and Harmony with their results, the Brotherhood and unity of the race, and the elevation and happiness of the whole human family, do not exist on the earth, is abundantly proved by facts around us.

Look at your wars between nations, with their carnage and devastation; look at your incompatible castes and classes in each nation-masters and slaves, rich and poor, employers and hirelings-with arrogance, oppression and contempt on one side, and envy and hatred on the other; look at your strifes and intrigues between sects and parties; at your frauds, overreachings, duplicity, lying, cheating and legalized plunder in commerce, finance and industry; look at your dissensions in families, at your quarrels, antipathies and calumnies between individuals in all their daily business affairs; look at rampant mammon, wringing from the toiling millions the wealth created by their sweat and their blood; look at men devouring

the substance of each other like beasts of prey; look at the vice, crime and drunkenness that prevail, particularly in your large cities; look at the prostitutes in your streets, at your poor-houses and your prisons; at your beggars and your criminals,

look at all this and far more than I can describe, and say whether the present system of society is a true and divine Order in which the laws of God reign, or if it is not rather a Social Hell? When we contemplate this awful scene, what can we say of those benighted souls, who, instead of taking any part in the great and sacred work of social progress and human elevation, have only attacks, calumnies and criticisms to level against every and all reforms that come up, and who, in order to pander to and gain the favor of interests monstrously selfish and inhuman, actually phold this Social Hell?

The day is not far distant when these defenders of things as they are-in the midst of the complicated miseries that reign, will receive, as they merit, the contempt of mankind.

5. We believe that a great Social Reform must and will be effected; that the condition of mankind throughout the world calls for it with imperious necessity. which is destined to replace the old social We believe that the new Social Order, system of man, slavery, oppression and gigantic wrong, and which has now lasted about thirty centuries, must be based upon laws of divine Order which produce those principles of eternal justice, those harmony throughout the universe, and not upon any arbitrary plan or theories of human devising or invention.

As we said, these laws of universal Harmony, having their origin in the wis dom of God, are manifested in all the works of creation; Man is the interpreter of them for this globe; he must, by the efforts of the high intelligence with which he has been endowed, discover and apply

them to the world over which he presides, and thus bring it under the government of the laws of harmony and justice of the Creator. We believe that several interpreters of parts of these laws, have appeared within a century or two, and that the present epoch in the history of the world is destined to explain them, and give to mankind the true scientific basis of society. We, who are laboring for a Social Reform, feel particularly the want of full knowledge of these laws, for we know that this greatest of all problems, can only be solved by the highest wisdom. For this reason we study with deep interest, and impartially, the labors of every man of genius who pretends to have had an insight into this intricate subject.

We believe that the illustrious Swedenborg has discovered some portion of these laws of universal Harmony; his scientific works in particular, his Animal Kingdom, Principia, &c., contain most important things. He is condemned as a visionary and an impostor by many sects, yet we consult him with reverence, and take gladly whatever we can find to guide us in our difficult and complicated work.

sure

Charles Fourier had a clear insight into the existence of these laws, and the absolute necessity of their discovery, before mankind could have positively a guide in the organization of their societies, and their social career on earth. He labored for years at their discovery, and it is said by those who knew him, that he has passed six days and nights without sleep, engaged upon the solution of some deep and complicated problem. I, who knew him well, and who knew the intensity and the power of his nature, can readily believe that it was so. Fourier claims to have discovered the laws of universal harmony in all their powers or degrees, but in his works he has given only a general outline of them, and laid down their general and fundamental principles. The results of the labors which he has left behind, are however, of inestimable value, and candid minds, if they would but look into the subject, would see it, and pursue the study. and endeavor to arrive at a complete knowledge of these laws.

Many of the leading scientific minds of the day are now searching for the great principles of Nature, which control and regulate, with such sublime wisdom, the vast universe. Among others, we find BURDACH, the physiologist; CARUS, the comparative anatomist; and OKEN, the naturalist, of Germany; GEOFFROY ST. HILAIRE, of France, and others. There is a decided tendency, in our age, to arrive at this Science of Sciences, or a knowledge of the Laws of Nature, or universal Order and Harmony, and, we believe, that it may be accomplished.

From what we have said, it will be seen that we hold there are many interpreters of Nature's Laws. We consult these interpreters with great respect, but do not take the men as our leaders and masters; we accept only the Laws themselves. These Laws, as we said, are not yet fully discov ered, and clearly and scientifically explained, and we are still seeking. Fourier has had a deeper, a more definite and compre hensive view of them than any other man we know; he has given, in addition, an Organization of Society, which he believes is based upon them, so that we consult him with respect, and in one important practical sphere, in the Organization of Industry-by which Labor will be dignified, and rendered honorable and attractive-we take him as a guide. We look upon him as an interpreter, not as our master: he was not a prophet, a revealer, a being clothed with undoubted authority; he was a man of gigantic genius, operating with the powers of reason, which are always liable to error, in him as well as in every one else. It is very probable that he did commit errors, as he operated in so new and vast a field; it would, indeed, be remarkable if he did not; we know that the great Kepler, and the great Newton, wrote some extravagant things-as extravagant as their genius was great, for powerful men do nothing, whether for good or evil, in a small way. It may be the same with Fourier, but it is for the men who are following in the same direction,-that is, searching for the Laws of divine Order and Justice, and their application to this world-to correct these errors, and to substitute the corresponding Truths in their place. Besides, the common sense of mankind, as the great work of a Social Reform progresses, can test, step by step, the truth and practicability of principles and measures, which may be proposed by Interpreters or Discoverers of Social Laws.

Small souls and triflers do not know how to separate any errors that may occur in a system, or in the discoveries of a man, from the truths that are contained in them-making use of the one while they correct the other: all they can do is to cry out like frightened children, and point with great trepidation to some dreadful things they have seen. This appears to have been the case with the poor Critic in the last number of the Democratic Review. He has read, in Eugene Sue, something that is in conflict with marriage as it now exists: he attributes all this to Fourier's system, and the American Associationists, (although I know, positively, that Eugene Sue does not know what Fourier's views are upon the question of the relation of the sexes, for they are not explained in his works) and, then, sets up a cry of alarm,

and proceeds to save the world from the danger that impends over it.

Let me state, here, that in Fourier's works, or discoveries, there are two entirely distinct parts. One relates to the Organization of Labor and similar practical questions, such as the system of commerce, of property, of education, the division of profits, &c. All this is clear and practical, and can be judged by the common sense of people, and practical expe

rience.

The other embraces a wide field of scientific speculation and analogical conjectures upon the system of the universe, and of the most transcendent character ever penned, we believe, by man. The latter includes the theory of the Laws of Universal Harmony-or the Law of the Series, as Fourier calls it-a theory of the Immortality of the Soul-of Cosmogony, embracing an explanation of the mode of the creation of animals, vegetables and minerals on the surfaces of planets, and of future creations, and developments of Nature that are to take place on our own-a description of the processes for ameliorating the climate of our globe-an explanation of the theory of Universal Analogy, and an outline of the future and successive Orders of Society that will be established on the earth as the Race progresses, and the great changes which he predicts, will take place generally. In is in this part that we class what he says of the habits, customs, and the nature of the social relations that will exist in future and far distant periods; and as great changes have taken place in the past, so he anticipates that they will also take place in the future. He has said very little about the relation of the sexes, and what he has said is stated in such extremely technical language, and so vague and general, that it is impossible to arrive at a clear knowledge of the system which he had in view. He has, however, said enough in condemnation of the abuses and evils of the present system to expose himself to the criticism of those minds of small calibre, who, from petty interests hate all reform and progress, and seek out some one or more points which are objectionable to the habits and feelings of the Age, and then harp upon them, instead of seeking for what is evidently good and sound, and advocating it, as men of intelligent views and honest hearts, should do. Fourier, however, has stated in the most explicit manner, that this second part of his works may be considered as a romance --as his poetry. He says that Newton wrote upon the Apocalypse, Kepler upon Astrology, and that the positive part of those great men's discoveries are not rejected on account of their apocalyptical or astrological vagaries; he claims the same liberty to treat certain transcendant ques

VOL. XVIII.-NO. XCII.

5

tions-leaving it to future ages to deter mine whether he is right, and if so, to merit a reputation equal to the reachings of his genius-but he says, that the practical and industrial part of his discoveries, which can be tested on a small scale, and at comparatively little expense, and of which the present age can judge, should not be rejected on that account.

So much for Fourier. Now, let me explain briefly, the views which the Associa tionists hold on the subject of marriage, and a few other leading points.

We believe that a Social Reform has become absolutely necessary, and must, sooner or later, be effected; we have explained the reasons for it, and the principles on which a true Social Order should be based, namely, upon the same great system of Laws as produce Harmony in all other branches of creation.

In this difficult and arduous work, we must begin at the beginning; that is, with the practical and material interests and affairs of Society. We must give to Labor, which is the great source of wealth and riches, a good Organization; we must dignify it and make it attractive; we must apply to it all the resources of science and invention, so as to increase production greatly-four, six, eight fold. By this means we can secure abundance to all, and banish the scourge of poverty from the world, the prolific source of so many lesser evils-this is the first great step to be taken.

We must then secure to every beingto the man, the woman and the child-his or her rights, particularly the Right of Property, and the Right of Labor, or productive and congenial occupations. By this means, we shall secure to all, pecuniary independence, which is the second great step.

In the third place, we must give to all children, without exception, equal social opportunities, and particularly equal chances of education, and the best possible one, both industrial and scientific, that the human mind can discover, and the experience of the past suggest. This will secure universal culture and refinement, and unity of habits, manners, language, &c.

These three measures, which could so easily be carried out, if there was a sincere Love of Humanity to prompt the hearts and the intellects of men to seek for the means, would bless the world with Abundance, with real liberty and independence, and with universal Knowledge and Elevation.

Jointly with these three measures, wo must introduce into society, Unity of Interests, Combined Action, and the principle of Association, and replace by them the conflict of all interests, the incoherent

action, and the universal individualism, and the antagonism, that now reign.

When Mankind have achieved these preliminary reforms; when a foundation of practical truth and justice is laid, which will take two or three generations; then they will be in a position to discuss and legislate upon any higher reforms which may be deemed necessary; and they will be capable of so doing, for abundance and knowledge will be universal, and refined and elevated generations will be there to decide upon them.

Our duty and business are to work for the present generation, to propose and carry out such measures as the present time requires as are appropriate to the actual wants and condition of mankind, and form the first of a regular series of links in the great chain of a Social Reform. We have too much common sense, we trust, to undertake to say what Humanity shall do ages hence, and to lay down laws and principles which it shall follow. It will be guided, we do not doubt, by its own sentiments, researches and studies; and on looking back to the dark age in which we now live, with its ignorance, misery, brutality, selfishness, slavish and disgusting subserviency to pecuniary considerations, its prejudices and general intellectual weakness, it will think as little of taking advice of the beings of such an age, as we do of following the views of the darkest of the middle ages, and, in fact, I might say, as we should of asking the councils of a band of Congo negroes, or a horde of savages, upon questions of social and political interests.

AN INDUSTRIAL REFORM, and the ORGANIZATION OF LABOR, the guarantee of all Rights-the Right of Property, the Right of congenial and productive Occupations, and the Right of Education and Social Protection, or a Social Providence for the child-these are the measures for which the Associationists are contending, the reforms which they are endeavoring to carry

out.

As regards Marriage, the Associationists have not treated it, scarcely even adverted to it. They leave marriage as it is, and maintain it in its present condition, for they are fully convinced that it is not a question for the present age. It is their opponents who moot the question, and not they.

As regards their opinion upon the goodness and truth of the Institution, I will state the views which, I believe, are held by most of us. This will meet the question direct.

In the first place, we do not at all believe that Marriage, that the promise and vow between two beings before God to love each other for ever, is the cause of the quarrels, the discords, the antipathies,

the jealousies, the sorrows, the materialism, the oppression, the abuses, and the thousand abominations that now exist and take place between married couples. We believe that all other evils in society combine to produce these results; that poverty and ignorance, that coarseness and brutality, particularly on the part of men, with vices like gambling and drinking, that antipathetic and incompatible characters, that undeveloped and misdeveloped minds and bodies, with repulsive habits, views and opinions growing out of these moral and physical deformities, that the pecuniary dependence of woman, that rash marriages, the fruit of the mere sensual impulses these, and other evils and abuses, combine to poison and degrade the relations, and cover it with their contamination. But above all, we believe that the system of separate or isolated households, which makes woman a domestic drudge, reduces her to a state of entire pecuniary dependency upon man-forcing her in so many cases to barter the desires and aspirations of her soul for clothes to cover her, for food to eat, and for a house for shelter-which brings up between the man and the woman a thousand petty discussions upon low and common place subjects, upon pecuniary concerns, expenses, economy, &c., and which soon dissipate the sentiment that produced the union-it is this system in particular which exercises a most deleterious influence upon the relations of the sexes.

Now, we do not wish to change or abolish marriage to correct the abuses which we see at present connected and interwoven with it. We wish first, to change all the social, political, and household evils that surround it; and when this is accomplished, we shall then be in a position to form a clear and correct opinion as to what is to be done next, if other evils still remain. We are positively certain that if marriage were to be done away with at present, and all the monstrous abuses and defects which now exist in society, left standing, that chaos and derangement, far greater than now exist, would be the consequence.

But suppose, in the second place, that Marriage is an incomplete and imperfect institution, and requires to be reformed; what, then, are your views and your policy in regard to it?

Our views are very clear upon this point; and I will state them.

We believe that it is for the women of a future generation-when all the preliminary reforms, of which we spoke, are carried out, when woman possesses her pecuniary independence-when she enjoys all her rights, and gains her own livelihood by her own efforts, in a system of dignified and attractive industry-when she is

« PreviousContinue »