New Worlds For Old: A Plain Account of Modern Socialism. H. G. WellsЧитать онлайн книгу.
found eating a large meal of ham and eggs and strong tea after 8 p.m., he in bed at the time. They have lapsed from thrift society membership. They are extremely filthy and the man drinks. A Mission sells them meal cheap. Wife 18 at marriage and one child died. They feed pretty largely but unhealthily, and eat ‘pieces’ at lunch-time. At time of visit, though very dirty, they were tidier than ever found before. The eldest child has chronic suppuration and large perforation of ear. Housing: five in two rooms. Evidence from Police, Parish Sister, Factor, Soldiers’ Society, Charity School and Doctors.
“10. The man a carter, who drank to a certain extent, and died some months after visit, when a Charity gave her help. She had an illegitimate child and two others. He was careless, and both neglected church-going. No medical evidence. Housing: five in two rooms. Evidence from Police, two Churches, Parish Sister, Employer and Charity School.”
§ 2.
Now to the Socialist, as to any one who has caught any tinge of the modern scientific spirit, these facts present themselves simply as an atrocious failure of statesmanship. Indeed, a social system in which the mass of the population is growing up under these conditions, he scarcely recognizes as a State, rather it seems to him a mere preliminary higgledy-piggledy aggregation of human beings, out of which a State has to be made. It seems to him that this wretched confusion of affairs which repeats itself throughout the country wherever population has gathered, must be due to more than individual inadequacy; it must be due to some general and essential failure, some unsoundness in the broad principles upon which the whole organization is conducted.
What is this general principle of failure beneath all these particular cases?
In any given instance this or that reason for the failure of a child may be given. In one case it may be the father or mother drinks, in another that the child is an orphan, neglected by aunt or stepmother, in another that the mother is an invalid or a sweated worker too overwrought to do much for him, or, though a good-hearted soul, she is careless and dirty or ignorant, or that she is immoral and reckless, and so on and so on. Our haphazard sample of ten Scotch cases gives instances of nearly all these alternatives. And from these proximate causes one might work back to more general ones, to the necessity of controlling the drink traffic, of abolishing sweating, of shortening women’s hours of labour, of suppressing vice. But for the present argument it is not necessary to follow up these special causes. We can make a wider generalization. For our present analysis it is sufficient to say that one more general maladjustment covers every case of neglected or ill-brought-up children in the world, and that is this, that with or without a decent excuse, the parent has not been equal to the task of rearing a civilized citizen. We have demanded too much from the parent, materially and morally, and the ten cases we have quoted are just ten out of ten millions of the replies to that demand. Of fifty-two children born, fourteen are dead; and of the remainder we can hardly regard more than thirteen as being tolerably reared.
Is it not obvious then that, unless we are content that things should remain as they are, we must put the relations of parent to child on some securer and more wholesome footing than they are at the present time? We demand too much from the parent, and this being recognized, clearly there are only two courses open to us. The first is to relieve the parents by lowering the standard of our demand; the second is to relieve them by supplementing their efforts.
The first course, the Socialist holds, is not only cruel and unjust to the innocent child, but an entirely barbaric and retrogressive thing to do. It is a frank abandonment of all ideas of progress and world betterment. He puts it aside, therefore, and turns to the alternative. In doing that he comes at once into harmony with all the developmental tendencies of the last hundred years. For a hundred years there has been going on a process of supplementing and controlling parental effort.
A hundred years or so ago, the parent was the supreme authority in a child’s destiny—short only of direct murder. Parents were held responsible for their children’s rearing to God alone; should they fail, individual good-hearted people might, if they thought proper, step in, give food, give help—provided the parents consented, that is, but it was not admitted that the community as a whole was concerned in the matter. Parents (and guardians in the absence of parents) were allowed to starve their children, leave them naked, prey upon their children by making them work in factories or as chimney-sweeps and the like; the law was silent, the State acquiesced. Good-hearted parents, on the other hand, who were unsuccessful in the world’s affairs, had the torment of seeing their children go short of food and garments, grow up ignorant and feeble, their only hope of help the chancy kindliness of their more prosperous neighbours and the ill-organized charities left by the benevolent dead.
Through all the nineteenth century the irresistible logic of necessity has been forcing people out of the belief in that state of affairs, has been making them see the impossibility of leaving things so absolutely to parental discretion and conscience, has been forcing them towards a constructive and organizing, that is to say towards a Socialist attitude. Essentially the Socialist attitude is this, an insistence that parentage can no longer be regarded as an isolated private matter; that the welfare of the children is of universal importance, and must, therefore, be finally a matter of collective concern. The State, which a hundred years ago was utterly careless of children, is now every year becoming more and more their Guardian, their Over-Parent.
To-day the power of the parents is limited in ways that would have seemed incredible a hundred years ago. In the first place they must no longer unrestrictedly use their very young children to earn money for them in toil and suffering. A great mass of labour legislation forbids them. In the next place their right to inflict punishment or to hurt wantonly has been limited in many ways. The private enterprises of charitable organizations for the prevention of cruelty and neglect has led to a growing system of law in this direction also. Nor may a parent now prevent a child getting some rudiments of an education.
Between the parent and Heaven now, in addition to the more or less legalized voluntary interference of well-disposed private people, there do appear certain rare functionaries who—while they interfere not at all between good and competent parents and their children, do, in certain instances, save a parental default from its complete fruition. There are the school attendance officer and the sanitary inspector. Then there are—in the London County Council area—the “Ringworm” nurses, who examine the children systematically and by means of certain white and red cards of remonstrance and warning intimidate the parent into good behaviour or pave the way for a prosecution. Everywhere there is the factory inspector—and in certain cases the police. All these functionaries and “accessory consciences” have been thrust in between the supremacy of the parent and the child within the century.
So much the Socialist regards as all to the good, as all in the direction of that great constructive plan of organized human welfare at which he aims. And they all amount to a destruction, so much with this and so much with that, of the independence of the family, an invasion of the old moral isolation of parent and child.
But while a number of people (who haven’t read the Edinburgh Charity Organization Society’s Report) are content to regard these interventions as “going far enough,” the Socialist considers these things as only the beginning of the organization of the welfare of the nation’s children. You will notice that all these laws and regulations at which we have glanced are in the nature of prohibitions or compulsions; few have any element of aid. By virtue of them we have diminished the power of the inferior sort of parents to do evil by their child, but we have done little or nothing to increase and stimulate their powers to do good. We may prevent them doing some sorts of evil things to the child; they may not give it poisonous things, or let it live in morally or physically contagious places, but we do not insure that they shall give it wholesome things—better than they had themselves. We must, if our work is ever to reach effectual fruition, go on to the logical completion of that process of supplementing the parent that the nineteenth century began.
Consider, for instance, the circumstances of parentage among the large section of the working classes whose girls and women engage in factory