Chapter 9

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"No doubt that is very fine philosophy," I said; "nevertheless it seems hard that the man who produces twice as much as another, even if both do their best, should have only the same share."

"Does it, indeed, seem so to you?" responded Dr. Leete. "Now, do you know, that seems very curious to me? The way it strikes people nowadays is, that a man who can produce twice as much as another with the same effort, instead of being rewarded for doing so, ought to be punished if he does not do so. In the nineteenth century, when a horse pulled a heavier load than a goat, I suppose you rewarded him. Now, we should have whipped him soundly if he had not, on the ground that, being much stronger, he ought to. It is singular how ethical standards change." The doctor said this with such a twinkle in his eye that I was obliged to laugh.

"I suppose," I said, "that the real reason that we rewarded men for their endowments, while we considered those of horses and goats merely as fixing the service to be severally required of them, was that the animals, not being reasoning beings, naturally did the best they could, whereas men could only be induced to do so by rewarding them according to the amount of their product. That brings me to ask why, unless human nature has mightily changed in a hundred years, you are not under the same necessity."

"We are," replied Dr. Leete. "I don't think there has been any change in human nature in that respect since your day. It is still so constituted that special incentives in the form of prizes, and advantages to be gained, are requisite to call out the best endeavors of the average man in any direction."

"But what inducement," I asked, "can a man have to put forth his best endeavors when, however much or little he accomplishes, his income remains the same? High characters may be moved by devotion to the common welfare under such a system, but does not the average man tend to rest back on his oar, reasoning that it is of no use to make a special effort, since the effort will not increase his income, nor its withholding diminish it?"

"Does it then really seem to you," answered my companion, "that human nature is insensible to any motives save fear of want and love of luxury, that you should expect security and equality of livelihood to leave them without possible incentives to effort? Your contemporaries did not really think so, though they might fancy they did. When it was a question of the grandest class of efforts, the most absolute self-devotion, they depended on quite other incentives. Not higher wages, but honor and the hope of men's gratitude, patriotism and the inspiration of duty, were the motives which they set before their soldiers when it was a question of dying for the nation, and never was there an age of the world when those motives did not call out what is best and noblest in men. And not only this, but when you come to analyze the love of money which was the general impulse to effort in your day, you find that the dread of want and desire of luxury was but one of several motives which the pursuit of money represented; the others, and with many the more influential, being desire of power, of social position, and reputation for ability and success. So you see that though we have abolished poverty and the fear of it, and inordinate luxury with the hope of it, we have not touched the greater part of the motives which underlay the love of money in former times, or any of those which prompted the supremer sorts of effort. The coarser motives, which no longer move us, have been replaced by higher motives wholly unknown to the mere wage earners of your age. Now that industry of whatever sort is no longer self-service, but service of the nation, patriotism, passion for humanity, impel the worker as in your day they did the soldier. The army of industry is an army, not alone by virtue of its perfect organization, but by reason also of the ardor of self-devotion which animates its members.