Correction Paroles Why Socialism by Albert Einstein (edited for length) par Hobo Johnson

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Paroles

Is it advisable for someone who is not an expert on economic and social issues to express views on the
Subject of socialism? I believe for a number of reasons that it is.Let us first consider the question
From the point of view of scientific knowledge. It might appear that there are no
Methodological differences between astronomy and economics: scientists in both fields attempt
To discover laws of general acceptability for a circ*mscribed group of phenomena in order to make
The interconnection of these phenomena as clearly understandable as possible. But in reality such
Methodological differences do exist
The discovery of general laws in the field of economics is made difficult by the circ*mstance that
Observed economic phenomena are often affected by many factors which are very hard to
Evaluate separately. In addition, the experience which has acc*mulated since the beginning of the
So-called civilized period of human history has—as is well known—been largely influenced and
Limited by causes which are by no means exclusively economic in nature. For example, most of the
Major states of history owed their existence to conquest. The conquering peoples established
Themselves, legally and economically, as the privileged class of the conquered country. They seized
For themselves a monopoly of the land ownership and appointed a priesthood from among their
Own ranks. The priests, in control of education, made the class division of society into a permanent
Institution and created a system of values by which the people were thenceforth, to a large extent
Unconsciously, guided in their social behavior
But historic tradition is, so to speak, of yesterday; nowhere have we really overcome what
Thorstein Veblen called "the predatory phase" of human development. The observable economic
Facts belong to that phase and even such laws as we can derive from them are not applicable to
Other phases. Since the real purpose of socialism is precisely to overcome and advance beyond the
Predatory phase of human development, economic science in its present state can throw little
Light on the socialist society of the future. Second, socialism is directed towards a social-ethical
End. Science, however, cannot create ends and, even less, instill them in human beings; science, at
Most, can supply the means by which to attain certain ends. But the ends themselves are
Conceived by personalities with lofty ethical ideals and—if these ends are not stillborn, but vital
And vigorous—are adopted and carried forward by those many human beings who, half
Unconsciously, determine the slow evolution of society
For these reasons, we should be on our guard not to overestimate science and scientific methods
When it is a question of human problems; and we should not assume that experts are the only
Ones who have a right to express themselves on questions affecting the organization of society
Innumerable voices have been asserting for some time now that human society is passing through
A crisis, that its stability has been gravely shattered. It is characteristic of such a situation that
Individuals feel indifferent or even hostile toward the group, small or large, to which they belong
In order to illustrate my meaning, let me record here a personal experience. I recently discussed
With an intelligent and well-disposed man the threat of another war, which in my opinion would
Seriously endanger the existence of mankind, and I remarked that only a supra-national
Organization would offer protection from that danger. Thereupon my visitor, very calmly and
Coolly, said to me: "Why are you so deeply opposed to the disappearance of the human race?" I
Am sure that as little as a century ago no one would have so lightly made a statement of this kind
It is the statement of a man who has striven in vain to attain an equilibrium within himself and has
More or less lost hope of succeeding. It is the expression of a painful solitude and isolation from
Which so many people are suffering in these days. What is the cause? Is there a way out?It is easy
To raise such questions, but difficult to answer them with any degree of assurance. I must try
However, as best I can, although I am very conscious of the fact that our feelings and strivings are
Often contradictory and obscure and that they cannot be expressed in easy and simple formulas
Man is, at one and the same time, a solitary being and a social being. As a solitary being, he
Attempts to protect his own existence and that of those who are closest to him, to satisfy his
Personal desires, and to develop his innate abilities. As a social being, he seeks to gain the
Recognition and affection of his fellow human beings, to share in their pleasures, to comfort them
In their sorrows, and to improve their conditions of life. Only the existence of these varied
Frequently conflicting, strivings accounts for the special character of a man, and their specific
Combination determines the extent to which an individual can achieve an inner equilibrium and
Can contribute to the well-being of society. It is quite possible that the relative strength of these
Two drives is, in the main, fixed by inheritance. But the personality that finally emerges is largely
Formed by the environment in which a man happens to find himself during his development, by
The structure of the society in which he grows up, by the tradition of that society, and by its
Appraisal of particular types of behavior
The abstract concept "society" means to the individual human being the sum total of his direct and
Indirect relations to his contemporaries and to all the people of earlier generations. The individual
Is able to think, feel, strive, and work by himself; but he depends so much upon society—in his
Physical, intellectual, and emotional existence—that it is impossible to think of him, or to
Understand him, outside the framework of society. It is "society" which provides man with food
Clothing, a home, the tools of work, language, the forms of thought, and most of the content of
Thought; his life is made possible through the labor and the accomplishments of the many millions
Past and present who are all hidden behind the small word "society."
It is evident, therefore, that the dependence of the individual upon society is a fact of nature
Which cannot be abolished—just as in the case of ants and bees. However, while the whole life
Process of ants and bees is fixed down to the smallest detail by rigid, hereditary instincts, the
Social pattern and interrelationships of human beings are very variable and susceptible to change
Memory, the capacity to make new combinations, the gift of oral communication have made
Possible developments among human being which are not dictated by biological necessities. Such
Developments manifest themselves in traditions, institutions, and organizations; in literature; in
Scientific and engineering accomplishments; in works of art. This explains how it happens that, in a
Certain sense, man can influence his life through his own conduct, and that in this process
Conscious thinking and wanting can play a part
Man acquires at birth, through heredity, a biological constitution which we must consider fixed
And unalterable, including the natural urges which are characteristic of the human species. In
Addition, during his lifetime, he acquires a cultural constitution which he adopts from society
Through communication and through many other types of influences. It is this cultural constitution
Which, with the passage of time, is subject to change and which determines to a very large extent
The relationship between the individual and society. Modern anthropology has taught us, through
Comparative investigation of so-called primitive cultures, that the social behavior of human beings
May differ greatly, depending upon prevailing cultural patterns and the types of organization
Which predominate in society. It is on this that those who are striving to improve the lot of man
May ground their hopes: human beings are not condemned, because of their biological
Constitution, to annihilate each other or to be at the mercy of a cruel, self-inflicted fate
If we ask ourselves how the structure of society and the cultural attitude of man should be
Changed in order to make human life as satisfying as possible, we should constantly be conscious
Of the fact that there are certain conditions which we are unable to modify. As mentioned before
The biological nature of man is, for all practical purposes, not subject to change. Furthermore
Technological and demographic developments of the last few centuries have created conditions
Which are here to stay. In relatively densely settled populations with the goods which are
Indispensable to their continued existence, an extreme division of labor and a highly-centralized
Productive apparatus are absolutely necessary. The time—which, looking back, seems so idyllic—is
Gone forever when individuals or relatively small groups could be completely self-sufficient. It is
Only a slight exaggeration to say that mankind constitutes even now a planetary community of
Production and consumption
I have now reached the point where I may indicate briefly what to me constitutes the essence of
The crisis of our time. It concerns the relationship of the individual to society. The individual has
Become more conscious than ever of his dependence upon society. But he does not experience
This dependence as a positive asset, as an organic tie, as a protective force, but rather as a threat
To his natural rights, or even to his economic existence. Moreover, his position in society is such
That the egotistical drives of his make-up are constantly being accentuated, while his social drives
Which are by nature weaker, progressively deteriorate. All human beings, whatever their position
In society, are suffering from this process of deterioration. Unknowingly prisoners of their own
Egotism, they feel insecure, lonely, and deprived of the naive, simple, and unsophisticated
Enjoyment of life
Man can find meaning in life, short and perilous as it is, only through devoting himself to society
The economic anarchy of capitalist society as it exists today is, in my opinion, the real source of the
Evil. We see before us a huge community of producers the members of which are unceasingly
Striving to deprive each other of the fruits of their collective labor—not by force, but on the whole
In faithful compliance with legally established rules. In this respect, it is important to realize that
The means of production—that is to say, the entire productive capacity that is needed for
Producing consumer goods as well as additional capital goods—may legally be, and for the most
Part are, the private property of individuals. For the sake of simplicity, in the discussion that
Follows I shall call "workers" all those who do not share in the ownership of the means of
Production—although this does not quite correspond to the customary use of the term
The owner of the means of production is in a position to purchase the labor power of the worker
By using the means of production, the worker produces new goods which become the property of
The capitalist. The essential point about this process is the relation between what the worker
Produces and what he is paid, both measured in terms of real value. Insofar as the labor contract
Is "free," what the worker receives is determined not by the real value of the goods he produces
But by his minimum needs and by the capitalists' requirements for labor power in relation to the
Number of workers competing for jobs
It is important to understand that even in theory the payment of the worker is not determined by
The value of his product. Private capital tends to become concentrated in few hands, partly
Because of competition among the capitalists, and partly because technological development and
The increasing division of labor encourage the formation of larger units of production at the
Expense of smaller ones. The result of these developments is an oligarchy of private capital the
Enormous power of which cannot be effectively checked even by a democratically organized
Political society. This is true since the members of legislative bodies are selected by political
Parties, largely financed or otherwise influenced by private capitalists who, for all practical
Purposes, separate the electorate from the legislature. The consequence is that the
Representatives of the people do not in fact sufficiently protect the interests of the
Underprivileged sections of the population
Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the
Main sources of information (press, radio, education). It is thus extremely difficult, and indeed in
Most cases quite impossible, for the individual citizen to come to objective conclusions and to
Make intelligent use of his political rights. The situation prevailing in an economy based on the
Private ownership of capital is thus characterized by two main principles: first, means of
Production (capital) are privately owned and the owners dispose of them as they see fit; second
The labor contract is free. Of course, there is no such thing as a pure capitalist society in this sense
In particular, it should be noted that the workers, through long and bitter political struggles, have
Succeeded in securing a somewhat improved form of the "free labor contract" for certain
Categories of workers. But taken as a whole, the present day economy does not differ much from
"pure" capitalism
Production is carried on for profit, not for use. There is no provision that all those able and willing
To work will always be in a position to find employment; an "army of unemployed" almost always
Exists. The worker is constantly in fear of losing his job. Since unemployed and poorly paid workers
Do not provide a profitable market, the production of consumers' goods is restricted, and great
Hardship is the consequence. Technological progress frequently results in more unemployment
Rather than in an easing of the burden of work for all. The profit motive, in conjunction with
Competition among capitalists, is responsible for an instability in the acc*mulation and utilization
Of capital which leads to increasingly severe depressions. Unlimited competition leads to a huge
Waste of labor, and to that crippling of the social consciousness of individuals which I mentioned
Before. This crippling of individuals I consider the worst evil of capitalism
Our whole educational system suffers from this evil. An exaggerated competitive attitude is
Inculcated into the student, who is trained to worship acquisitive success as a preparation for his
Future career. I am convinced there is only one way to eliminate these grave evils, namely through
The establishment of a socialist economy, accompanied by an educational system which would be
Oriented toward social goals. In such an economy, the means of production are owned by society
Itself and are utilized in a planned fashion. A planned economy, which adjusts production to the
Needs of the community, would distribute the work to be done among all those able to work and
Would guarantee a livelihood to every man, woman, and child. The education of the individual, in
Addition to promoting his own innate abilities, would attempt to develop in him a sense of
Responsibility for his fellow men in place of the glorification of power and success in our present
Society
Nevertheless, it is necessary to remember that a planned economy is not yet socialism. A planned
Economy as such may be accompanied by the complete enslavement of the individual. The
Achievement of socialism requires the solution of some extremely difficult socio-political
Problems: how is it possible, in view of the far-reaching centralization of political and economic
Power, to prevent bureaucracy from becoming all-powerful and overweening? How can the rights
Of the individual be protected and therewith a democratic counterweight to the power of
Bureaucracy be assured?
Clarity about the aims and problems of socialism is of greatest significance in our age of transition
Since, under present circ*mstances, free and unhindered discussion of these problems has come
Under a powerful taboo, I consider the foundation of this magazine to be an important public
Service

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