Notes [Sep, 1888]
(1854 - 1944) : Charlotte M. Wilson was an English Fabian and anarchist who co-founded Freedom newspaper in 1886 with Peter Kropotkin, and edited, published, and largely financed it during its first decade. She remained editor of Freedom until 1895.
Born Charlotte Mary Martin, she was the daughter of a well-to-do physician, Robert Spencer Martin. She was educated at Newnham College at Cambridge University. She married Arthur Wilson, a stockbroker, and the couple moved to London. Charlotte Wilson joined the Fabian Society in 1884 and soon joined its Executive Committee. At the same time she founded an informal political study group for 'advanced' thinkers, known as the Hampstead Historic Club (also known as the Karl Marx Society or The Proudhon Society). This met in her former early 17th century farmhouse, called Wyldes, on the edge of Hampstead Heath. No records of the club survive but there are references to it in the memoirs of several of those who attended. In her history of Wyldes Mrs Wilson records the names of some of those who visited the house, most of whom are known to have been present at Club meetings. They included Sidney Webb, George Bernard Shaw, Sydney Olivier, Annie Besant, Graham W... (From : Wikipedia.org.)
Notes [Sep, 1888]
* * *
From the bottom of our hearts we thank you my lords, that so plainly you show the workers that they have no justice, no mercy to expect from you and your fellow property holders. Deliverance must come to every class, as to every individual, from within. It is you and such as you w ho are accentuating this universal teaching of experience for the working class throughout the world. Perhaps the anniversary of 1789 may do something to show you how far they have learned the lesson.
* * *
The courtly brutality of the Lords Temporal is worthily supplemented by the hypocritical cynicism of the Lords Spiritual. "The Conference of Bishops of the Anglican Communion, held at Lambeth Palace," have just favored the world with their views upon Socialism and the social crisis. "Excessive inequality in the distribution of this world's goods; vast accumulation and desperate poverty side by side, these suggest many anxious considerations to any thoughtful person," so deign to pronounce the Right Reverend Fathers in God in their "encyclical letter." But apparently their lordships' anxiety is for the propertied rather than the poverty-stricken class. For the workers they have but the well-worn gospel of "thrift and self-restraint." For the wealthy they speak many comfortable words of suggestive and conscience-easing compromise. Cooperation, peasant proprietorship, state saving bank, boards of arbitration, sanitary acts, and such mild palliatives may safely be supported by a Christian man without endangering his soul. "The state may EVEN encourage a wider distribution of property by the abolition of entail," or slightly vary the incidence of taxation. Whatsoever is more than this cometh of evil.
* * *
Meanwhile let the Socialists look to it. Though "Christianity sets forth no theory of the distribution of the instruments or products of labor," and the Church has the "deepest sympathy" with "the improvement of the material and moral condition of the poor," and though the right Reverend Prelates fully admit that "serving the poor and weak without special fee or reward, is the ideal set before us by our Divine Master," yet they, our spiritual guides, would most earnestly dissuade social reformers from any rash attempts to inconvenience them that are rich in this world; for "spoliation and injustice in any form is abhorrent alike to the sentiment and belief" of the Church. But what of the spoliation and injustice committed day by day when the workers are denied the right to work or robbed of the produce of their labor by the monopolists of land and capital? The Bishops say not. Of one thing only they are confident; the Church can never ally herself with Anarchists, or any Socialists who "consider private property a usurpation and wrong to the community," or, in fact, entertain any objection to the civil and religious order as now established. With the remainder "the clergy may enter into friendly relations, trying to understand their aims and methods"!
* * *
For us Communist-Anarchists the Anglican prelates have one word of bitterest reproach before they dismiss us for ever into the outer darkness where are "Atheists," and persons who "advocate loose doctrines as to family ties." "Anarchists seek to realize their aims, as far as they have any, by undisguised murder and robbery"; but this is not the worst. Later in the report it appears that we, undisguised robbers and murderers, have not only, like the Christians, an ideal, but also the unpardonable folly to believe that it means something attainable, and the audacity to strive towards it. Whereas the bishops "hold that there is no surer cause of failure in practical affairs, than the effort to act on an ideal which has not vet been realized" (sic). One wonders in what condition of prehistoric barbarism humanity would have been plunged to day had every man shared the skeptical materialism of these churchmen.
Freedom: A Journal of Anarchist Socialism
Vol. 2 -- No. 24,
From : AnarchyArchives
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