There is today a widespread revolt against those modes of human activity designated "Systems," and these systems are almost invariably referred to as something distinct from, and yet directing, controlling, or tyrannizing over, humanity itself. Thus the leaders in the revolt referred to speak of the "commercial system", the "social system", the "competitive system," the "political system," and so on; and the particular system condemned is made responsible for—made the cause of—certain widespread evils, such as poverty, vice, etc., as though "systems" were some sort of discarnate and gigantic despots, enslaving and crushing an innocent and unwilling humanity.
Such an arbitrary and external form of system has no existence; it is a delusion. Human systems cannot be separated from human desires and needs; they are, indeed, the visible outworking of those desires and needs. A system is none other than the combined and concerted mode of action of the community; it signifies a tacit agreement on the part of all, or nearly all, that things should be so and so; it is a method in which human kind agree to act. And as men act, so systems appear; as they cease to act, so they disappear.
And let it be understood that such agreement to act has no reference to, or bearing upon, a man's attitude towards a system—whether for or against—but depends upon his actions. A man may violently condemn a system with his lips, yet show that he is in agreement with it in his heart by the fact that he continues to act in accordance with it, to follow it out in his daily life. We are all aware of that form of religious hypocrisy (nearly always unconscious) that continues to commit the sin which it violently denounces; thus showing, in practice, a fundamental agreement with that which, superficially and in theory, is opposed. And this form of unconscious inconsistency is not confined to religion; it is a pronounced factor in all moral activities, and is nowhere more strongly in evidence than in those directions where the reform of "existing systems" is, theoretically at any rate, the primary aim. Thus, when I have asked some socialists, who condemn the present capitalist system as a system of getting rich on the labor of the poor, why they themselves life on dividends—that is, on the fruits of other men's labor, thus propagating every day that which they denounce as an evil—the reply almost invariably has been, "You should blame the system, not me." This reply shows that such people regard themselves as the helpless victims of a tyrannical something which exists external to, and independent of , themselves and their actions, and which they call a "system." But a little reflection will show that which they denounce as the "system" is none other than the viewing as evil certain actions in others which they regard as good in themselves.
Human systems are human modes of action which are dependent for their continuance on a fundamental tacit agreement among men to continue to act in the same way; and such agreement implies that those who continue to enact any particular system must be prepared to meet and to accept its disadvantages as well as its advantages; for in the struggle for advantage there must always be the corresponding disadvantage; in the battle of human interests there must always be both victory and defeat.
Viewed in this light, the term "innocent victims of the system," so much in vogue, is seen to be shallow and delusive. There are no innocent victims of a system in which all engage either in the letter or the spirit; if guilt there be, then all are guilty, and the innocence is superficial and apparent, not fundamental and real. In reality, however, there is neither innocence nor guild attached to a human system which has evolved through long processes of struggle and time. There is merely the victory and happiness on the one hand, and the defeat and misery on the other; and the defeated are not the innocent, nor the victorious the guilty, for both these conditions in social life are the just effects of men's actions, as victory and defeat attach to a battle or a race.
To make this more plain, let us take a simple illustration. Here are ten men who mutually agree to engage, among themselves, in certain forms of gambling. Now, the object of each of these men is to win, and so increase his wealth, yet they all know that there is also the possibility of losing; know, indeed, that some must lose, for such is the unavoidable hazard of the game. Immediately these men commence to act, by laying down their stakes, they have created a system which might be called "the gambling system," and the advantages and disadvantages of such a system soon become apparent. There is ceaseless fluctuation of their combined wealth—some winning and becoming rich, and then again losing and becoming poor; but ultimately some lose all they possess and have to retire defeated, while others acquire the losers' part and become rich on their gains.
Now, it cannot be said of the winners that they are guilty of exploiting and crushing down the losers; nor can it be said of the losers that they are the innocent victims of the system of gambling in which they are engaged. In the mental attitude and actions of these ten men there is neither innocence nor guilt, but a mutual engagement in a method, with its inevitable results, namely, the reaping of its advantages on the one hand, the suffering from its disadvantages on the other.
In like manner, of the various systems in which men have involved themselves, there are no innocent victims, no guilty tyrants. Victims there are, if men choose to apply that term to the defeated, or to those who, for the time being, are suffering loss; but they are the victims of their own deeds, and not of an overruling and compelling injustice outside themselves. Of the ten men who engage in gambling, none are victimized, none can possibly be victimized, but themselves. Those outside the system—that is, those who do not encourage and propagate it by their acts—remain untouched, uninjured by it. So if our present commercial system should be a "system of greed," as many social reformers style it, then not by any possibility whatever could any but the greedy be injured by it.
Doubtless there is much greed in the world, for in its present stage of evolution humanity is learning its lessons largely along selfish paths; but greed can never have any existence in external "system," it can only exist in human hearts; nor can greed injure any but the greedy. Commercialism is free from greed in the hands of those who have destroyed greed in themselves. But they who are greedily will taint everything—even religion—with their own impure condition.
Industrialism, the outworking of a nation's energies and abilities, is wholesome and noble; it is covetousness which produces woe, and the sole sufferers from covetousness are the covetous themselves.
I will here anticipate the common query, "What of the innocent victims of the rapacious company promoter?" by replying (and this reply will be found adaptable to all human conditions and systems) they are not innocent, but have the same attitude of mind as the unscrupulous company promoter, namely, the desire to obtain money, and as much of its as possible, without laboring for it. The company promoter is the instrument through whom they reap the results of their own greed, and fall victims to their own covetousness.
Social reformers may denounce the system of "capitalism" or "commercialism", but so long as they themselves continue to enact that side of commercialism which is most akin to covetousness, namely, its speculative as distinguished from its industrial side, by keeping a keen eye to "good investments," and following up increased "dividends" with avidity, just so ling will that which they call "a system of greed" (and indeed to them it is such) continue.
Those who are striving to life by speculation, on the fruits of another's labors or who have the spirit to do should the opportunity arise (and the number of those who are anxious to acquire money without giving its equivalent is very large), should not bemoan the existence of want and poverty, but should perceive and receive such conditions as the inevitable disadvantages of the method which they are acting out, as luxury and riches are its advantages.
The hope of one day becoming suddenly rich without working for it, and living ever after a life of unbroken ease, is a common chimera among the poor. While covetousness continues to sway the human mind, want and poverty will continue.
Men desire, and then they act, and they combined acts constitute what men call "systems". The ten gamblers desired to increase their wealth without laboring for it, and at each other's loss, and they acted accordingly. Their combined actions constituted the system with its combination of results. Systems are, therefore, deeds—combined and reciprocal of a number of individuals; and the so-called evils in the world which men attribute to systems as distinguished from men are the reactions upon individuals of their own deeds.
A system cannot be "unjust," because men inevitably reap the just effects of their own deeds. The evils which prevail in the world are indications of justice, not injustice. Poverty and want are the natural disadvantages of the present social life, or system—that is, of the way in which men agree to act. There is suffering, but there is not injustice. It could not be said of those among the ten gamblers who were reduced to poverty that they were treated unjustly by the winners, or that they were the innocent victims of the system of gambling. Their lot was just; their poverty being the, inevitable result of their own actions.
Recently a socialist friend of mine was somewhat violently condemning landlords and landlords, and I pulled him up by saying," But why do you condemn landlords, seeing that you are one yourself? Have you not, only a few weeks ago, added another piece of land to that which you already possessed?" He replied, "It's the system, not me. So long as the present system lasts I shall have to work with it; but when it is altered, I shall be willing to give up my land."
If a gambler of were continually condemning the "system" of gambling as a bad one, and yet continued to gamble, we should justly say that he was confused both in his morals and perceptions; and he is equally confused who, while condemning any other system, social, political, or whatsoever, yet continues to act it out. Such a man does not, in his heart, regard the system as bad, but as good and just; this is evidenced by the fact that he continues to propagate it by his actions.
Systems are to men as light to the sun, rain to the clouds, or thoughts to the mind. They are both men and the deeds of men. To regard them as separate from men is confusion of thought and principle. Nor can there possibly be any injustice in their outworking, for the reaction of ignorant deeds is certain; the recompense of enlightened deeds is sure.
I see no evil in systems; I see evil in ignorance and wrong-doing. All systems are legitimate, for men have liberty to act in their own way. The ten gamblers who mutually agree to enrich and impoverish each other have nobody to blame but themselves; and if the winners are satisfied with their gains, the losers should be equally satisfied with their losses; if they are not, then they should look to themselves and remedy their deeds. Their poverty is good discipline, in that it is driving them to seek a better way of action.
If a man regards a system as bad, he should withdraw from it in practice, and should bend his actions in another direction; for immediately two men act in concert a system is formed, and the good and the bad which lurk in their actions will soon be manifested in the system which they have launched forth.
In the life of humanity, in systems, in what are called good and bad, are visible the outworking of the combined results of men's deeds; and in all, through all, and over all, justice reigns eternally triumphant.
More Articles by This Author James Allen
James Allen was a little-known philosophical writer and poet. He is best recognized for his book, As a Man Thinketh. Allen wrote about complex subjects such as faith, destiny, love, patience, and religion but had the unique ability of explaining these subjects clearly and in a way that is easy to understand. He often wrote about cause and effect, sowing and reaping, as well as overcoming sadness, sorrow, and grief. For more information on the life of James Allen, click here.