嗔秤戻幣�哉膵�云利匈嬉蝕湊蛸賜�塋床四衲���萩晦編報炎嘔囚^泡仟 ̄云利匈�《超噌�殻窟�嵌虜隆輓麈觚翹瀘卉韮�仍仍�。� 烏御危列
卆卆弌傍 卦指云慕朕村 厘議慕尺 厘議慕禰 TXT畠云和墮 序秘慕杏 紗秘慕禰

war of the classes(竣雫況尸)-及15何蛍

梓囚徒貧圭�鮗� ○ 賜 ★ 辛酔堀貧和鍬匈��梓囚徒貧議 Enter 囚辛指欺云慕朕村匈��梓囚徒貧圭�鮗� ● 辛指欺云匈競何��
!!!!隆堋響頼��紗秘慕禰厮宴和肝写偬堋響��




third   time。  。   。  。 There   is   no   strike�察 �there   is no   real labor trouble�察 �but   the 

masters      and   men    are   alike   suffering    from   sheer    lack    of  employment。 



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Markets which were once theirs are now American。; It would seem that 

the unfortunate British laborer is 'twixt the devil and the deep sea。 If he 

gives     most    for  least�察  �he   faces   a  frightful    slavery    such    as  marked      the 

beginning   of   the   factory   system。   If   he   gives   least   for   most�察  �he   drives 

industry away to other countries and has no work at all。 

     But the union laborers of the United States have nothing of which to 

boast�察�while�察�according to their trade´union ethics�察�they have a great deal 

of   which   to   be   ashamed。   They   passionately   preach   short   hours   and   big 

wages�察  �the   shorter   the   hours   and   the   bigger   the   wages   the   better。   Their 

hatred for a scab is as terrible as the hatred of a patriot for a traitor�察�of a 

Christian for a Judas。 And in the face of all this�察�they are as colossal scabs 

as the United States is a colossal scab。 For all of their boasted unions and 

high   labor   ideals�察  �they   are   about   the   most   thoroughgoing   scabs   on   the 

planet。 

     Receiving   4。50   per   day�察  �because   of   his   proficiency   and            immense 

working power�察�the American laborer has been known to scab upon scabs 

��so called�� who took his place and received only 0。90 per day for a longer 

day。 In this particular instance�察�five Chinese coolies�察�working longer hours�察�

gave   less   value   for   the   price   received   from   their   employer   than   did   one 

American laborer。 

     It is upon his brother laborers overseas that the American laborer most 

outrageously scabs。 As Mr。 Casson has shown�察�an English nail´ maker gets 

3   per   week�察  �while   an   American   nail´maker   gets   30。   But   the   English 

worker turns out 200 pounds of nails per week�察�while the American turns 

out 5500 pounds。 If he were as ;fair; as his English brother�察�other things 

being   equal�察  �he   would   be   receiving�察  �at   the   English   worker's   rate   of   pay�察�

82。50。 As   it   is�察  �he   is   scabbing   upon   his   English   brother   to   the   tune   of 

79。50      per   week。    Dr。   Schultze´     Gaevernitz      has   shown      that  a  German 

weaver produces   466   yards   of   cotton   a   week at   a   cost   of   。303 per   yard�察�

while an American weaver produces 1200 yards at a cost of 。02 per yard。 

     But�察   �it  may    be   objected�察    �a  great    part  of   this   is  due   to  the   more 

improved American machinery。 Very true�察�but none the less a great part is 

still   due   to   the   superior   energy�察  �skill�察  �and   willingness   of   the   American 

laborer。   The   English   laborer   is   faithful   to   the   policy   of   ;ca'   canny。;   He 



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refuses point´blank to get the work out of a machine that the New World 

scab gets out of a machine。 Mr。 Maxim�察�observing a wasteful hand´labor 

process     in  his   English    factory�察  �invented     a  machine     which    he   proved 

capable of displacing several men。 But workman after workman was put at 

the machine�察�and without exception they turned out neither more nor less 

than   a   workman   turned   out   by   hand。   They   obeyed   the   mandate   of   the 

union and went easy�察�while Mr。 Maxim gave up in despair。 Nor will the 

British workman run machines at as high speed as the American�察�nor will 

he    run   so   many。    An    American      workman       will   ;give   equal    attention 

simultaneously to three�察�four�察�or six machines or tools�察�while the British 

workman is compelled by his trade union to limit his attention to one�察�so 

that employment may be given to half a dozen men。; 

     But    for   scabbing�察    �no   blame     attaches    itself  anywhere。      With    rare 

exceptions�察  �all   the   people   in   the   world   are   scabs。   The   strong�察  �capable 

workman gets a job and holds it because of his strength and capacity。 And 

he holds it because out of his strength and capacity he gives a better value 

for his wage than does the weaker and less capable workman。 Therefore he 

is   scabbing   upon   his   weaker   and   less   capable   brother   workman。   He   is 

giving more value for the price paid by the employer。 

     The superior workman scabs upon the inferior workman because he is 

so    constituted    and    cannot    help   it。  The   one�察  �by   fortune   of   birth  and 

upbringing�察     �is  strong   and    capable�察   �the  other�察  �by   fortune   of   birth  and 

upbringing�察�is not so strong nor capable。 It is for the same reason that one 

country scabs upon another。 That country which has the good fortune to 

possess     great    natural    resources�察   �a   finer   sun   and    soil�察 �unhampering 

institutions�察  �and   a   deft   and   intelligent   labor   class   and   capitalist   class   is 

bound   to   scab   upon   a   country   less   fortunately   situated。   It   is   the   good 

fortune of the United States that is making her the colossal scab�察�just as it 

is the good fortune of one man to be born with a straight back while his 

brother is born with a hump。 

     It is not good to give most for least�察�not good to be a scab。 The word 

has gained universal opprobrium。 On the other hand�察�to be a non´scab�察�to 

give     least   for  most�察   �is   universally     branded     as   stingy�察  �selfish�察  �and 

unchristian´like。 So all the world�察�like the British workman�察�is 'twixt the 



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devil     and   the   deep    sea。   It  is  treason     to  one's    fellows     to  scab�察   �it  is 

unchristian´like not to scab。 

     Since to give least for most�察�and to give most for least�察�are universally 

bad�察�what remains�拭�Equity remains�察�which is to give like for like�察�the same 

for the same�察�neither more nor less。 But this equity�察�society�察�as at present 

constituted�察�cannot give。 It is not in the nature of present´day society for 

men   to   give   like   for   like�察  �the   same   for   the   same。  And   so   long   as   men 

continue to live in this competitive society�察�struggling tooth and nail with 

one another for food and shelter�察。�which is to struggle tooth and nail with 

one another for life���察�that long will the scab continue to exist。 His will ;to 

live; will force him to exist。 He may be flouted and jeered by his brothers�察�

he   may   be   beaten   with   bricks   and   clubs   by   the   men   who   by   superior 

strength   and   capacity   scab   upon   him   as   he   scabs   upon   them   by   longer 

hours   and   smaller   wages�察  �but   through   it   all   he   will   persist�察  �giving   a   bit 

more of most for least than they are giving。 



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               THE QUESTION OF THE 

                              MAXIMUM 



     For any social movement or   development there must be a   maximum 

limit   beyond   which   it   cannot   proceed。   That   civilization   which   does   not 

advance   must   decline�察  �and   so�察  �when   the   maximum   of   development   has 

been   reached   in   any   given   direction�察  �society   must   either   retrograde   or 

change the direction of its advance。 There are many families of men that 

have failed�察�in the critical period of their economic evolution�察�to effect a 

change     in  direction�察  �and   were    forced   to  fall  back。   Vanquished     at  the 

moment   of   their   maximum�察  �they   have   dropped   out   of   the   whirl   of   the 

world。 There was no room for them。 Stronger competitors have taken their 

places�察�and they have either rotted into oblivion or remain to be crushed 

under the iron heel of the dominant races in as remorseless a struggle as 

the    world    has   yet  witnessed。     But   in  this   struggle   fair   women     and 

chivalrous men will play no part。 Types and ideals have changed。 Helens 

and Launcelots are anachronisms。 Blows will be given and taken�察�and men 

fight and die�察�but not for faiths and altars。 Shrines will be desecrated�察�but 

they will be the shrines�察�not of temples�察�but market´places。 Prophets will 

arise�察�but they will be the prophets of prices and products。 Battles will be 

waged�察  �not   for   honor   and   glory�察  �nor   for   thrones   and   sceptres�察  �but   for 

dollars and cents and for marts and exchanges。 Brain and not brawn 
卦指朕村 貧匯匈 和匯匈 指欺競何 壘��2�� 家��2��
隆堋響頼��紗秘慕禰厮宴和肝写偬堋響��
梁椣戻幣�� 梁心弌傍議揖扮窟燕得胎��傍竃徭失議心隈才凪万弌誌育断蛍�輌臆惨軼僑〃�燕慕得珊辛參資誼持蛍才将刮襲潜��範寔亟圻幹慕得 瓜寡追葎娼得辛參資誼寄楚署衛、持蛍才将刮襲潜填��