I understood that man, besides life for his own personal good, is unavoidably bound to serve the good of others also; that, if we take an illustration from the animal kingdom,--as some people are fond of doing, defending violence and conflict by the conflict for existence in the animal kingdom,--the illustration must be taken from gregarious animals, like bees; that consequently man, not to mention the love to his neighbor incumbent on him, is called upon, both by reason and by his nature, to serve other people and the common good of humanity. I comprehended that the natural law of man is that according to which only he can fulfil destiny, and therefore be happy. I understood that this law has been and is broken hereby,--that people get rid of labor by force (like the robber bees), make use of the toil of others, directing this toil, not to the common weal, but to the private satisfaction of swift-growing desires; and, precisely as in the case of the robber bees, they perish in consequence. [I understood that the original form of this disinclination for the law is the brutal violence against weaker individuals, against women, wars and imprisonments, whose sequel is slavery, and also the present reign of money. I understood that money is the impersonal and concealed enslavement of the poor. And, once having perceived the significance of money as slavery, I could not but hate it, nor refrain from doing all in my power to free myself from it.]
When I was a slave-owner, and comprehended the immorality of my position, I tried to escape from it. My escape consisted in this, that I, regarding it as immoral, tried to exercise my rights as slave-owner as little as possible, but to live, and to allow other people to live, as though that right did not exist. And I cannot refrain from doing the same thing now in reference to the present form of slavery,--exercising my right to the labor of others as little as possible, i.e., hiring and purchasing as little as possible.
The root of every slavery is the use of the labor of others; and hence, the compelling others to it is founded indifferently on my right to the slave, or on my possession of money which is indispensable to him. If I really do not approve, and if I regard as an evil, the employment of the labor of others, then I shall use neither my right nor my money for that purpose; I shall not compel others to toil for me, but I shall endeavor to free them from the labor which they have performed for me, as far as possible, either by doing without this labor or by performing it for myself.
And this very ****** and unavoidable deduction enters into all the details of my life, effects a total change in it, and at one blow releases me from those moral sufferings which I have undergone at the sight of the sufferings and the vice of the people, and instantly annihilates all three causes of my inability to aid the poor, which Ihad encountered while seeking the cause of my lack of success.
The first cause was the herding of the people in towns, and the absorption there of the wealth of the country. All that a man needs is to understand how every hiring or purchase is a handle to extortion from the poor, and that therefore he must abstain from them, and must try to fulfil his own requirements; and not a single man will then quit the country, where all wants can be satisfied without money, for the city, where it is necessary to buy every thing: and in the country he will be in a position to help the needy, as has been my own experience and the experience of every one else.
The second cause is the estrangement of the rich from the poor. Aman needs but to refrain from buying, from hiring, and, disdaining no sort of work, to satisfy his requirements himself, and the former estrangement will immediately be annihilated, and the man, having rejected luxury and the services of others, will amalgamate with the mass of the working people, and, standing shoulder to shoulder with the working people, he can help them.
The third cause was shame, founded on a consciousness of immorality in my owning that money with which I desired to help people. All that is required is: to understand the significance of money as impersonal slavery, which it has acquired among us, in order to escape for the future from falling into the error according to which money, though evil in itself, can be an instrument of good, and in order to refrain from acquiring money; and to rid one's self of it in order to be in a position to do good to people, that is, to bestow on them one's labor, and not the labor of another.
