Term Paper on "Herbert Spencer vs. Andrew Carnegie Vies"

Quoted Instructions for "Herbert Spencer vs. Andrew Carnegie Vies" Assignment:

Listed below in bold is the assignment!

Many historians have viewed Social Darwinism as the philosophical support for the business practices of industrialists such as Rockefeller, Carnegie, and Vanderbilt. Read this excerpt from 1. Herbert Spencer's Progress: Its Law and Cause. Spencer is viewed as the leading advocate of Social Darwinism in the United States. How does he define progress? The site notes that Spencer specifically discusses race and class in this excerpt. What relationship do they have to his idea of progress? Then read Carnegie's Gospel of Wealth. How do his views compare to those of Spencer? How does he propose to solve the problem of the administration of wealth? Please write a 3-page essay in which you explore the questions above.

Modern History Sourcebook:

Herbert Spencer:

Social Darwinism, 1857

2.

Herbert Spencer (1820ï ˜1903) was thinking about ideas of evolution and progress before Charles Darwin published The Origin of Species (1859). Nonetheless, his ideas received a major boost from Darwin's theories and the general application of ideas such as "adaptation" and "survival of the fittest" to social thought is known as "Social Darwinism". It would be possible to argue that human evolution showed the benefits of cooperation and community. Spencer, and Social Darwinists after him took another view. He believed that society was evolving toward increasing freedom for individuals; and so held that government intervention, ought to be minimal in social and political life.

Here Spencer specifically discusses race and class.

From Herbert Spencer. Progress: Its Law and Cause

The current conception of Progress is somewhat shifting and indefinite. Sometimes it comprehends little more than simple growth-as of a nation in the number of its members and the extent of territory over which it has spread. Sometimes it has reference to quantity of material products-as when the advance of agriculture and manufactures is the topic. Sometimes the superior quality of these products is contemplated; and sometimes the new or improved appliances by which they are produced. When again we speak of moral or intellectual progress, we refer to the state of the indivdual or people exhibiting it; whilst, when the progress of Knowledge, of Science, of Art, is commented upon, we have in view certain abstract results of human thought and action. Not only, however, is the current conception of Progress more or less vague, but it is in great measure erroneous. It takes in not so much the reality of Progress as its accompaniments-not so much the substance as the shadow. That progress in intelligence which takes place during the evolution of the child into the man, or the savage into the philosopher, is commonly regarded as consisting in the greater number of facts known and laws understood: whereas the actual progress consist in the produce of a greater quantity and variety of articles for the satisfaction of men's wants; in the increasing security of person and property; in the widening freedom of action enjoyed whereas, rightly understood, social progress consists in those changes of structure in the social organism which have entailed these consequences The current conception is a teleological one. The phenomena are contemplated solely as bearing on human happiness. Only those changes t are held to constitute progress which directly or indirectly tend to heighten human happiness. And they are thought to constitute progress simply because they tend to heighten human happiness. But rightly to understand Progress, we must inquire what is the nature of these changes, considered apart from our interests. Ceasing, for example, to regard the successive geological modifications that have taken place in the Earth, as modifications that have gradually fitted it for the habitation of Man, and as therefore a geological progress, we must seek to determine the character common to these modifications-the law to which they all conform. And similarly in every other case. Leaving out of sight concomitants and beneficial consequences, let us ask what Progress is in itself.

In respect to that progress which individual organisms display in the course of their evolution, this question has been answered by the Germans. The investigations of Wolff, Goethe, and Van Baer have established the truth that the series of changes gone through during the development of a seed into a tree, or an ovum into an animal, constitute an advance from homogeneity of structure to heterogeneity of structure. In its primary stage, every germ consists of a substance that is uniform throughout, both in texture and chemical composition. The first step in its development is the appearance of a difference between two parts of this substance; or, as the phenomenon is described in physiological language-a differentiation. Each of these differentiated divisions presently begins itself to exhibit some contrast of parts; and by these secondary differentiations become as definite as the original one. This progress is continuously repeated-is simultaneously going on in all parts of the growing embryo; and by endless multiplication of these differentiations there is ultimately produced that complex combination of tissues and organs constituting the adult animal or plant. This is the course of evolution followed by all organisms whatever. It is settled beyond dispute that organic progress consists in a change from the homogeneous to the heterogeneous.

Now, we propose in the first place to show, that this law of organic progress is the law of all progress. Whether it be in the development of the Earth, in the development of Life upon its surface, the development of Society, of Government, of Manufactures, of Commerce, of Language, Literature, Science, Art, this same evolution of the simple into the complex, through a process of continuous differentiation, holds throughout. From the earliest traceable cosmical changes down to the latest results of civilization, we shall find that the transformation of the homogeneous into the heterogeneous, is that in which Progress essentially consists....

Whether an advance from the homogeneous to the heterogeneous is or is not displayed in the biological history of the globe, it is clearly enough displayed in the progress of the latest and most heterogeneous creature-Man. It is alike true that, during the period in which the Earth has been peopled, the human organism has become more heterogeneous among the civilized divisions of the species ï ˜ and that the species, as a whole, has been growing more heterogeneous in virtue of the multiplication of races and the differentiation of these races from each other....

.... In the course of ages, there arises, as among ourselves, a highly complex political organization of monarch, ministers, lords and commons, with their subordinate administrative departments, courts of justice, revenue offices, &c., supplemented in the provinces by municipal governments, county governments, parish or union governments - all of them more or less elaborated. By its side there grows up a highly complex religious organization, with its various grades of officials from archbishops down to sextons, its colleges, convocations, ecclesiastical courts, &c.; to all which must be added the everï ˜multiplying independent sects, each with its general and local authorities. And at the same time there is developed a highly complex aggregation of customs manners, and temporary fashions, enforced by society at large, and serving to control those minor transactions between man and mar which are not regulated by civil and religious law. Moreover it is to be observed that this everï ˜increasing heterogeneity in the governmental appliances of each nation, has been accompanied by an increasing heterogeneity in the governmental appliances of different nations all o which are more or less unlike in their political systems and legislation in their creeds and religious institutions, in their customs and ceremonial usages.

Simultaneously there has been going on a second differentiation of a still more familiar kind; that, namely, by which the mass of the community has become segregated into distinct classes and orders of workers. While the governing part has been undergoing the complex development above described, the governed part has been undergoing an equally complex development, which has resulted in that minute division of labour characterizing advanced nations. It is needless to trace out this progress from its first stages, up through the caste divisions of the East and the incorporated guilds of Europe, to the elaborate producing and distributing organization existing among ourselves. Political economists have made familiar to all, the evolution which, beginning with a tribe whose members severally perform the same actions each for himself, ends with a civilized community whose members severally perform different actions for each other; and they have further explained the evolution through which the solitary producer of any one commodity, is transformed into a combination of producers who united under a master, take separate parts in the manufacture of such commodity. But there are yet other and higher phases of this advance from the homogeneous to the heterogeneous in the industrial structure of the social organism. Long after considerable progress has been made in the division of labour among different classes of workers, there is still little or no division of labour among the widely separated parts of the community: the nation continues comparatively homogeneous in the respect that in each district the same occupations are pursued. But when roads and other means of transit become numerous and good, the different districts begin to assume different functions, and to become mutually dependent. The calico manufacture locates it self in this county, the woollenï ˜cloth manufacture in that; silks are produced here, lace there; stockings in one place, shoes in another; pottery, hardware, cutlery, come to have their special towns; and ultimately every locality becomes more or less distinguished from the rest by the leading occupation carried on in it. Nay, more, this subdivision of functions shows itself not only among the different parts of the same nation, but among different nations. That exchange of commodities which freeï ˜trade promises so greatly to increase, will ultimately have the effect of specializing, in a greater or less degree, the industry of each people. So that beginning with a barbarous tribe, almost if not quite homogeneous in the functions of its members, the progress has been, and still is, towards an economic aggregation of the whole human race, growing ever more heterogeneous in respect of the separate functions assumed by separate nations, the separate functions assumed by the local sections of each nation, the separate functions assumed by the many kinds of makers and traders in each town, and the separate functions assumed by the workers united in producing each commodity.

Not only is the law thus clearly exemplified in the evolution of the social organism, but it is exemplified with equal clearness in the evolution of all products of human thought and action; whether concrete or abstract, real or ideal*****¦

We might trace out the evolution of Science; beginning with the era in which it was not yet differentiated from Art, and was, in union with Art, the handmaid of Religion; passing through the era in which the sciences were so few and rudimentary, as to be simultaneously cultivated by the same philosophers; and ending with the era in which the genera and species are so numerous that few can enumerate them, and no one can adequately grasp even one genus. Or we might do the like 0 with Architecture, with the Drama, with Dress. But doubtless the reader is already weary of illustrations; and our promise has been amply fulfilled. We believe we have shown beyond question, that that which the German physiologists have found to be the law of organic development, is the law of all development. The advance from the simple to the complex, through a process of successive differentiations, is seen alike in the earliest changes of the Universe to which we can reason our way back, and in the earliest changes which we can inductively establish; it is seen in the geologic and climatic evolution of the Earth, and of every single organism on its surface; it is seen in the evolution of Humanity, whether contemplated in the civilized individual, or in the aggregation of races; it is seen in the evolution of Society in respect both of its political and economical organization; and it is seen in the evolution of all those endless concrete and abstract products of human activity which constitute the environment of our daily life. From the remotest past which Science can fathom, down to the novelties of yesterday, that in which Progress essentially consists, is the transformation of the homogeneous into the heterogeneous.

Herbert Spencer: "Progess: Its Law and Causes", The Westminster Review, Vol 67 (April 1857), pp 445-447, 451, 454-456, 464-65

This text is part of the Internet Modern History Sourcebook. The Sourcebook is a collection of public domain and copy-permitted texts for introductory level classes in modern European and World history.

Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. If you do reduplicate the document, indicate the source. No permission is granted for commercial use of the Sourcebook.

(c)Paul Halsall Aug 1997

halsall@murray.fordham.edu

Modern History Sourcebook:

Andrew Carnegie:

The Gospel of Wealth, 1889

1.

Andrew Carnegie (1835ï ˜1919) was a massively successful business man - his wealth was based on the provision of iron and steel to the railways, but also a man who recalled his radical roots in Scotland before his immigration to the United States. To resolve what might seem to be contradictions between the creation of wealth, which he saw as proceeding from immutable social laws, and social provision he came up with the notion of the "gospel of wealth". He lived up to his word, and gave away his fortune to socially beneficial projects, most famously by funding libraries. His approval of death taxes might surprise modern billionaires!

The problem of our age is the administration of wealth, so that the ties of brotherhood may still bind together the rich and poor in harmonious relationship. The conditions of human life have not only been changed, but revolutionized, within the past few hundred years. In former days there was little difference between the dwelling, dress, food, and environment of the chief and those of his retainers. . . . The contrast between the palace of the millionaire and the cottage of the laborer with us toï ˜day measures the change which has come with civilization.

This change, however, is not to be deplored, but welcomed as highly beneficial. It is well, nay, essential for the progress of the race, that the houses of some should be homes for all that is highest and best in literature and the arts, and for all the refinements of civilization, rather than that none should be so. Much better this great irregularity than universal squalor. Without wealth there can be no Maecenas [Note: a rich Roman patron of the arts]. The "good old times" were not good old times . Neither master nor servant was as well situated then as to day. A relapse to old conditions would be disastrous to both-not the least so to him who serves-and would sweep away civilization with it....

. . .

We start, then, with a condition of affairs under which the best interests of the race are promoted, but which inevitably gives wealth to the few. Thus far, accepting conditions as they exist, the situation can be surveyed and pronounced good. The question then arises-and, if the foregoing be correct, it is the only question with which we have to deal-What is the proper mode of administering wealth after the laws upon which civilization is founded have thrown it into the hands of the few? And it is of this great question that I believe I offer the true solution. It will be understood that fortunes are here spoken of, not moderate sums saved by many years of effort, the returns from which are required for the comfortable maintenance and education of families. This is not wealth, but only competence, which it should be the aim of all to acquire.

There are but three modes in which surplus wealth can be disposed of. It can be left to the families of the decedents; or it can be bequeathed for public purposes; or, finally, it can be administered during their lives by its possessors. Under the first and second modes most of the wealth of the world that has reached the few has hitherto been applied. Let us in turn consider each of these modes. The first is the most injudicious. In monarchial countries, the estates and the greatest portion of the wealth are left to the first son, that the vanity of the parent may be gratified by the thought that his name and title are to descend to succeeding generations unimpaired. The condition of this class in Europe toï ˜day teaches the futility of such hopes or ambitions. The successors have become impoverished through their follies or from the fall in the value of land.... Why should men leave great fortunes to their children? If this is done from affection, is it not misguided affection? Observation teaches that, generally speaking, it is not well for the children that they should be so burdened. Neither is it well for the state. Beyond providing for the wife and daughters moderate sources of income, and very moderate allowances indeed, if any, for the sons, men may well hesitate, for it is no longer questionable that great sums bequeathed oftener work more for the injury than for the good of the recipients. Wise men will soon conclude that, for the best interests of the members of their families and of the state, such bequests are an improper use of their means.

. . .

As to the second mode, that of leaving wealth at death for public uses, it may be said that this is only a means for the disposal of wealth, provided a man is content to wait until he is dead before it becomes of much good in the world.... The cases are not few in which the real object sought by the testator is not attained, nor are they few in which his real wishes are thwarted....

The growing disposition to tax more and more heavily large estates left at death is a cheering indication of the growth of a salutary change in public opinion.... Of all forms of taxation, this seems the wisest. Men who continue hoarding great sums all their lives, the proper use of which for public ends would work good to the community, should be made to feel that the community, in the form of the state, cannot thus be deprived of its proper share. By taxing estates heavily at death, the state marks its condemnation of the selfish millionaire's unworthy life.

. . . This policy would work powerfully to induce the rich man to attend to the administration of wealth during his life, which is the end that society should always have in view, as being that by far most fruitful for the people....

There remains, then, only one mode of using great fortunes: but in this way we have the true antidote for the temporary unequal distribution of wealth, the reconciliation of the rich and the poor-a reign of harmony-another ideal, differing, indeed from that of the Communist in requiring only the further evolution of existing conditions, not the total overthrow of our civilization. It is founded upon the present most intense individualism, and the race is prepared to put it in practice by degrees whenever it pleases. Under its sway we shall have an ideal state, in which the surplus wealth of the few will become, in the best sense, the property of the many, because administered for the common good, and this wealth, passing through the hands of the few, can be made a much more potent force for the elevation of our race than if it had been distributed in small sums to the people themselves. Even the poorest can be made to see this, and to agree that great sums gathered by some of their fellowï ˜citizens and spent for public purposes, from which the masses reap the principal benefit, are more valuable to them than if scattered among them through the course of many years in trifling amounts.

. . .

This, then, is held to be the duty of the man of Wealth: First, to set an example of modest, unostentatious living, shunning display or extravagance; to provide moderately for the legitimate wants of those dependent upon him; and after doing so to consider all surplus revenues which come to him simply as trust funds, which he is called upon to administer, and strictly bound as a matter of duty to administer in the manner which, in his judgment, is best calculated to produce the most beneficial result for the community-the man of wealth thus becoming the sole agent and trustee for his poorer brethren, bringing to their service his superior wisdom, experience, and ability to administer-doing for them better than they would or could do for themselves.

Andrew Camegie, "Wealth," North American Review, 148, no. 391 (June 1889): 653, 657ï ˜62.

This text is part of the Internet Modern History Sourcebook. The Sourcebook is a collection of public domain and copy-permitted texts for introductory level classes in modern European and World history.

Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. If you do reduplicate the document, indicate the source. No permission is granted for commercial use of the Sourcebook.

(c)Paul Halsall Aug 1997

halsall@murray.fordham.edu

*****