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CHAPTER XXV.

IN WHAT ANTI-SLAVERY ENDS.

Mr. Carlyle very properly contends that abolition and all the other social movements of the day, propose little or no government as the moral panacea that is to heal and save a suffering world. Proudhon expressly advocates anarchy; and Stephen Pearl Andrews, the ablest of American socialistic and abolition philosophers, elaborately attacks all existing social relations, and all legal and governmental restraints, and proposes No-Government as their substitute. He is the author of the Free Love experiment in New York, and a colaborer and eulogist of similar experiments in villages or settlements in Ohio, Long Island and other places in the North and Northwest. He is a follower of Josiah Warren, who was associated with Owen of Lanark at New Harmony. We do not know that there is any essential difference between his system and that which has been for many years past practically carried out in Oneida county, New York, by the Perfectionists, who construe the Bible into authority for the unrestrained indulgence of every sensual appetite. The doctrines of Fourier, of Owen and Fanny Wright, and the other early

Socialists, all lead to No-Government and Free Love. 'Tis probable they foresaw and intended this result, but did not suggest or propose it to a world then too wicked and unenlightened to appreciate its beatific purity and loveliness. The materials, as well as the proceedings of the infidel, woman's rights, negro's rights, free-every thing and anti-every school, headed and conducted in Boston, by Garrison, Parker, Phillips, and their associate women and negroes, show that they too are busy with “assiduous wedges” in loosening the whole frame of society, and preparing for the glorious advent of Free Love and No-Government. All the Infidel and Abolition papers in the North betray a similar tendency. The Abolitionists of New York, headed by Gerrit Smith and Wm. Goodell, are engaged in precisely the same projects, but being Christians, would dignify Free Love and NoGovernment with the appellation of a Millenium. Probably half the Abolitionists at the North expect a great social revolution soon to occur by the advent of the Millenium. If they would patiently await that event, instead of attempting to get it up themselves, their delusions, however ridiculous, might at least be innocuous. But these progressive Christian Socialists differ not at all from the Infidel Socialists of Boston. They are equally intent and busy in pulling down the priesthood, and abolishing or dividing all property-seeing

that whether the denouement be Free Love or a Millenium, the destruction of all existing human relations and human institutions is pre-requisite to their full fruition.

Many thousand as have been of late years the social experiments attempting to practice community of property, of wives, children, &c., and numerous as the books inculcating and approving such practices, yet the existence and growth of Mormonism is of itself stronger evidence than all other of the tendency of modern free society towards NoGovernment and Free Love. In the name of polygamy, it has practically removed all restraints to the intercourse of sexes, and broken up the Family. It promises, too, a qualified community of property and a fraternal association of labor. It beats up monthly thousands of recruits from free society in Europe and America, but makes not one convert in the slaveholding South. Slavery is satisfied and conservative. Abolition, finding that all existing legal, religious, social and governmental institutions restrict liberty and occasion a quasi slavery, is resolved not to stop short of the subversion of all those institutions, and the inauguration of Free Love and No-Government. The only cure for all this is for free society sternly to recognize slavery as right in principle, and necessary in practice, with more or less of modification, to the very exist

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ence of government, of property, of religion, and of social existence.

We shall not attempt to reconcile the doctrines of the Socialists, which propose to remove all legal restraints, with their denunciations of Political Economy. Let Alone is the essence of Political Economy and the whole creed of most of the Socialists. The Political Economists, Let Alone, for a fair fight, for universal rivalry, antagonism, competition and cannibalism. They say, the eating up the weaker members of society, the killing them out by capital and competition, will improve the breed of men and benefit society. They foresee the consequences of their doctrine, and are consistent. Hobbes saw men devouring one another, under their system, two hundred years ago, and we all see them similarly engaged now. The Socialists promise that when society is wholy disintegrated and dissolved, by inculcating good principles and “singing, fraternity over it,” all men will co-operate, love, and help one another.

They place men in positions of equality, rivalry, and antagonism, which must result in extreme selfishness of conduct, and yet propose this system as a cure for selfishness. To us their reasonings seem absurd.

Yet the doctrines so prevalent with Abolitionists and Socialists, of Free Love and Free

Lands, Free Churches, Free Women and Free Negroes—of No-Marriage, No-Religion, No-Private Property, No-Law and No-Government, are legitimate deductions, if not obvious corollaries from the leading and distinctive axiom of political economy-Laissez Faire, or let alone.

All the leading Socialists and Abolitionists of the North, we think, agree with Fanny Wright, that the gradual changes which have taken place in social organization from domestic slavery to prædial serfdom and thence to the present system of free and competitive society, have been mere transitive states, each placing the laborer in a worse condition than that of absolute slavery, yet valuable as preparing the way for a new and more perfect social state. They value the present state of society the more highly because it is intolerable, and must the sooner usher in a Millenium or Utopia.

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