Chapter 1: The Dawn of Capitalism and Resistance

The birth of capitalism, a few centuries ago, was met with the emergence of anti-capitalist sentiments. In this chapter, Peter Foster examines Karl Marx and Friedrich Engels' advocacy for communism alongside Robert Owen's lesser-known plea for a utopian society. Owen's concept, often labeled as utopian socialism, differs significantly from contemporary socialism. He did not propose government ownership of production; instead, his model was characterized by a benevolent leader overseeing compliant citizens.

Foster begins by highlighting pivotal figures in England's industrialization, noting that the Industrial Revolution was initially propelled by the cotton industry. For instance, in 1776, the same year Adam Smith's Wealth of Nations was published, Richard Arkwright, the thirteenth child of a struggling family from Preston, Lancashire, completed his second water-powered cotton mill in Cromford, Cheshire. (p. 84)

Arkwright harnessed water power to operate new automated cotton spinning technologies, necessitating mill locations near water sources. Meanwhile, James Watt improved an engine he was repairing and partnered with Matthew Boulton to develop a more efficient engine. This innovation enabled cotton mills to be established in urban areas as coal began to replace water as the primary power source, leading to early industrial drawbacks such as pollution and coal dust. (p. 85)

The rise of steam-driven mills in urban settings contributed to the grim imagery associated with the Industrial Revolution: crowded, unsanitary living conditions, and workers treated as mere components of a profit-driven machine, barely earning a living in a world devoid of hope. (p. 85)

Despite this, the Industrial Revolution significantly enhanced the standard of living, increasing it fiftyfold over two centuries. However, such rapid transformation was jarring; life had remained relatively unchanged for generations before this upheaval.

New Lanark

Arkwright later established another cotton mill in New Lanark, Scotland, in partnership with David Dale. After a disagreement, Dale assumed control, and Robert Owen, who had risen through the ranks to become a mill manager and had married Dale's daughter, took over New Lanark shortly after their wedding.

Owen, like many industrialists of his time, had a keen interest in education and social reform. He envisioned New Lanark as the ideal setting to implement his ideas. (p. 87) Most of Owen's workforce comprised orphans from Glasgow and Edinburgh, which by today's standards would be viewed as a significant moral failing.

Yet, in impoverished regions, child labor often serves as a means of survival for families. Owen offered education and daycare for younger children, which, although commendable, also proved advantageous for his business by enhancing worker skills and satisfaction, ultimately boosting productivity. (p. 88)

Indeed, humane treatment and the perception of it among employees have consistently been crucial for increasing productivity and profitability. Prominent businessmen who positively impacted their communities were not anomalies; in towns integral to the Industrial Revolution, one can find libraries, museums, and parks funded by capitalists. (p. 90)

While I hope people are motivated by a genuine desire to support their neighbors, I recognize that such behavior also leads to increased productivity. Foster cites various successful businessmen of the era advocating for policies to enhance people's lives, indicating Owen was not alone in this regard. Notable figures include: (p. 91)

• Sir Robert Peel, who pushed for child protection legislation in factories.
• Richard Cobden and John Bright, who campaigned against the Corn Laws that unduly benefited British landowners and raised food prices for the populace.
• Titus Salt, who innovated anti-pollution technologies without government mandates.

Another controversial initiative Owen introduced was the establishment of a village shop, akin to a company store. He compensated his employees with "tickets for wages," redeemable only at his village shop. (p. 88) He argued that this arrangement benefited the workers by leveraging the shop's buying power to offer lower prices through bulk purchases. However, this mirrors contemporary practices of large retailers, which can stifle smaller businesses.

Foster portrays Owen as more of an enlightened capitalist than a genuine "utopian dreamer." (p. 89) Examining Owen's subsequent endeavors reveals even more concerning elements.

The Reformer Who Dreamed Of A Utopia | Robert Owen - YouTube

This video explores Robert Owen's vision for a utopian society and his attempts to implement it, providing insights into his beliefs and practices.

New Harmony

Owen aimed to extend his vision into "villages of unity and cooperation," but his proposals met with rejection from Parliament. (p. 92) Many perceived these plans as glorified workhouses intended for the impoverished.

Critics also noted that Owen's ideas bore unsettling authoritarian tendencies, with one observer likening his villages to slave plantations. (p. 93) This reflects a common utopian narrative: "If I can just assume control and enforce my design, perfection will follow."

Parliament's refusal led Owen to the United States, where he established New Harmony. Unlike New Lanark, which was anchored by a profit-generating cotton mill, New Harmony faced typical challenges plaguing utopian communities, particularly the dissatisfaction of skilled individuals sharing income with those less industrious. (p. 93)

Additionally, Owen's explicit rejection of religion posed further challenges. His collectivist vision required a religious fervor to address the inherent inequities or the ability to compel compliance. (p. 93)

His antagonism toward religion hampered his subsequent attempts in Mexico, where he sought land to revive his plans but forbade the practice of Catholicism, alienating potential supporters. (p. 94) Owen dismissed religious "superstitions," yet his own principles were fundamentally religious, advocating for a "New Moral World" opposed to greedy capitalists. He established the Rational Society with Halls of Science in place of churches and developed "social hymns." (p. 95)

As a Christian, I believe that humanity is designed to worship God. When we reject Him, we inevitably turn to idolize something else, often ourselves. The response to "demonic greedy capitalists" must involve a return to God. Rejecting God does not provide a successful counteraction against those who have done so themselves.

Conclusion

Experiencing the Industrial Revolution was profoundly disruptive for everyday lives. For centuries, individuals lived and worked as nearly self-sufficient economic units, engaging in limited trade.

The Industrial Revolution ushered in the capitalist framework familiar to us today. We now earn wages to purchase all our necessities, no longer producing, preserving, or sewing our own goods as previous generations did.

Social upheaval naturally elicits negative reactions, but visible examples of poor working conditions and environmental pollution make it easy to critique industrialization. At the very least, calls for reforms are commonplace.

However, Foster argues that improvements emerged organically rather than through reforms. Over time, conditions improved as part of a broader process that may have seemed driven by social activism and legislation but was significantly influenced by increased capital investment, productivity, and sustained economic growth. This dynamic compelled mill owners, benevolent or otherwise, to enhance wages and working conditions to attract labor. Yet, amid the filth and squalor of early mill towns, recognizing this long-term evolution was challenging. (p. 92)

Owen and fellow utopians identified many issues needing resolution. They rejected competitive capitalism and religious beliefs, setting out to engineer a better world reflective of their ideals.

Owen epitomized a mindset that persists in the business realm. Though knowledgeable about their own enterprises, such individuals often misinterpret market dynamics and believe themselves morally superior amid a landscape marked by short-sighted greed. (p. 95)

To me, these utopians resemble cult leaders. While Owen may have had noble intentions, adherence to his vision was mandatory for achieving his concept of earthly utopia. Yet, history shows that such aspirations repeatedly faltered.

In the next installment, we will examine the darker responses to capitalism offered by Marx and Engels.

Reference: Foster, Peter, 2014. Dark Satanic Minds Chapter 4 of Why We Bite the Invisible Hand, Pleasaunce Press.

Erik Olin Wright's "Envisioning Real Utopias" & Categorizing Anti-Socialisms - YouTube

This video delves into Erik Olin Wright's perspectives on constructing real utopias and his analysis of various forms of anti-socialism.