To the socialist, the coming of Socialism means a transition from an irrational to a rational economy. Under Socialism, planned management of economic life takes the place of anarchy of production; society, which is conceived as the incarnation of reason, takes the place of the conflicting aims of unreasonable and self-interested individuals. A just distribution replaces an unjust distribution of goods. Want and misery vanish and there is wealth for all.

To Marxians, Karl Marx’s supreme achievement lay in the fact that he roused the proletariat to class-consciousness. Before he wrote, socialist ideas had led an academic existence in the writings of the Utopians and in the narrow circles of their disciples. By connecting these ideas with a revolutionary workers’ movement which till then had only a petty bourgeois aim, Marx created, say the Marxians, the foundations of the proletarian movement.

The romantic and the social art of the nineteenth century have prepared the way for socialist destructionism. Without the help it got from this direction Socialism would never have gained its hold on people’s minds.

In the expositions of Ethical Socialism one constantly finds the assertion that it presupposes the moral purification of men. As long as we do not succeed in elevating the masses morally we shall be unable to transfer the socialist order of society from the sphere of ideas to that of reality. The difficulties in the way of Socialism lie exclusively, or predominantly, in men’s moral shortcomings. Some writers doubt whether this obstacle will ever be overcome; others are content to say that the world will not be able to achieve Socialism for the present or in the immediate future.

To act reasonably means to sacrifice the less important to the more important. We make temporary sacrifices when we give up small things to obtain bigger things, as when we cease to indulge in alcohol to avoid its physiological after-effects. Men submit to the effort of labour in order that they may not starve.

One of the more important arguments in favour of Socialism is that contained in the slogan ‘self-government in industry’. As in the political sphere the King’s absolutism was broken by the peoples’ right to share decisions and later by its sole right to decide, so the absolutism of owners of the means of production and of entrepreneurs is to be abolished by consumers and workers. Democracy is incomplete as long as everyone is obliged to submit to the dictatorship of the owners.

People sometimes maintain that in guarding their own interests, entrepreneurs force production in a direction opposed to the interests of consumers. The entrepreneurs have no scruples about ‘creating or intensifying the public’s need for things which provide for merely sensual gratification but inflict harm on health or spiritual welfare’. For instance the fight against alcoholism, the dread menace to national health and welfare, is said to be made more difficult because of the opposition ‘of the vested interests of alcohol capitalism to all attempts to combat it’.

The number of our contemporaries who decide in favour of Socialism because the majority has already so decided is by no means negligible. ‘Most people want Socialism; the masses no longer support the capitalist social order, therefore we must socialize.’ One hears this constantly. But it is not a convincing argument in the eyes of those who reject Socialism. Certainly if the majority want Socialism, Socialism we shall have. Nobody has shown more clearly than the liberal philosophers that there is no resisting public opinion, and that the majority decides, even when it is in error.