Sidney Webb (1859-1947)
"The Historic Basis of Socialism"

Excerpts from the Original Electronic Text at the web site of the Internet Modern History Sourcebook.

The Fabian Society was named after Q. Fabius Maximus, the Roman commander who defeated Hannibal and the Carthaginians by avoiding a decisive battle and gradually wearing them down. The Fabian Society, which included George Bernard Shaw, H.G. Wells, and Sidney and Beatrice Webb, adopted a similar approach to politics in late 19th and early 20th century Britain. They rejected the Marxist doctrine of "class struggle" and instead worked to build a mass democratic socialism gradually through education and through peaceful democratic channels. England's trade unions and what emerges as its principal socialist party, the Labour Party, shared the democratic and moderate views of the Fabians. In the following excerpt, Sidney Webb describes the historic roots and future direction of socialism.

1. How does Webb define the relationship between democracy and socialism?
2. What does Webb mean when he asserts that the "economic side of the democratic ideal is, in fact, socialism itself"?
3. In what ways does Webb criticize laissez-faire economics?

[1] The mainstream which has borne European society toward socialism during the past one hundred years is the irresistible progress of democracy. De Tocqueville drove and hammered this truth into the reluctant ears of the Old World two generations ago; and we have all pretended to carry it about as part of our mental furniture ever since. But like most epigrammatic commonplaces, it is not generally realized; and de Tocqueville's book has, in due course, become a classic which everyone quotes and nobody reads. The progress of democracy is, in fact, often imagined, as by Sir Henry Maine, to be merely the substitution of one kind of political machinery for another; and there are many political democrats today who cannot understand why social or economic matters should be mixed up with politics at all. It was not for this that they broke the power of the aristocracy: they were touched not so much with love of the many as with hatred of the few; and, as has been acutely said---though usually by foolish persons---they are radicals merely because they are not themselves lords. But it will not long be possible for any man to persist in believing that the political organization of society can be completely altered without corresponding changes in economic and social relations. De Tocqueville expressly pointed out that the progress of democracy meant nothing less than a complete dissolution of the nexus by which society was held together under the old regime. This dissolution is followed by a period of anarchic spiritual isolation of the individual from his fellows, and to that extent by a general denial of the very idea of society. But man is a social animal; and after more or less interval there necessarily comes into existence a new nexus, differing so entirely from the old-fashioned organization that the historic fossil goes about denying that it is a nexus at all, or that any new nexus is possible or desirable. To him, mostly through lack of economics, the progress of democracy is nothing more than the destruction of old political privileges; and, naturally enough, few can see any beauty in mere dissolution and destruction. . . .

{2} In the present socialist movement these two streams are united: advocates of social reconstruction have learnt the lesson of democracy, and know that it is through the slow and gradual turning of the popular mind to new principles that social reorganization bit by bit comes. All students of society who are abreast of their time, socialists as well as individualists, realize that important organic changes can only be (1) democratic, and thus acceptable to a majority of the people, and prepared for in the minds of all; (2) gradual, and thus causing no dislocation, however rapid may be the rate of progress; (3) not regarded as immoral by the mass of the people, and thus not subjectively demoralizing to them; and (4) in this country at any rate, constitutional and peaceful. Socialists may therefore be quite at one with radicals in their political methods. Radicals, on the other hand, are perforce realizing that mere political leveling is quite insufficient to save a state from anarchy and despair. Both sections have been driven to recognize that the root of the difficulty is economic; and there is every day a wider consensus that the inevitable outcome of democracy is the control by the people themselves, not only of their own political organization but, through that, also of the main instruments of wealth production; the gradual substitution of organized cooperation for the anarchy of the competitive struggle; and the consequent recovery, in the only possible way, of what John Stuart Mill calls "the enormous share which the possessors of the instruments of industry are able to take from the produce." The economic side of the democratic ideal is, in fact, socialism itself.

[3] This new scientific conception of the social organism has put completely out of countenance the cherished principles of the political economist and the philosophic radical. We left them sailing gaily into anarchy on the stream of laissez faire. Since then the tide has turned. The publication of John Stuart Mill's Political Economy in 1848 marks conveniently the boundary of the old individualist economics. Every edition of Mill's book became more and more socialistic. After his death the world learnt the personal history, penned by his own hand, of his development from a mere political democrat to a convinced socialist. . . .

[4] The result of this development of sociology is to compel a revision of the relative importance of liberty and equality as principles to be kept in view in social administration. . . . The political economist now knows that with free competition and private property in land and capital, no individual can possibly obtain the full result of his own labor. The student of industrial development, moreover, finds it steadily more and more impossible to trace what is precisely the result of each separate man's toil.. . . For he cannot escape the lesson of the century, taught alike by the economists, the statesmen, and the "practical men," that complete individual liberty, with unrestrained private ownership of the instruments of wealth production, is irreconcilable with the common weal. The free struggle for existence among ourselves menaces our survival as a healthy and permanent social organism. Evolution, Professor Huxley declares, is the substitution of consciously regulated coordination among the units of each organism, for blind anarchic competition. Thirty years ago Herbert Spencer demonstrated the incompatibility of full private property in land with the modern democratic state; and almost every economist now preaches the same doctrine. The radical is rapidly arriving, from practical experience, at similar conclusions; and the steady increase of the government regulation of private enterprise, the growth of municipal administration, and the rapid shifting of the burden of taxation directly to rent and interest, mark in treble lines the statesman's unconscious abandonment of the old individualism, and our irresistible glide into collectivist socialism.

[5] It was inevitable that the democracy should learn this lesson. With the masses painfully conscious of the failure of individualism to create a decent social life for four-fifths of the people, it might have been foreseen that individualism could not survive their advent to political power. If private property in land and capital necessarily keeps the many workers permanently poor (through no fault of their own) in order to make the few idlers rich (from no merit of their own), private property in land and capital will inevitably go the way of the feudalism which it superseded. The economic analysis confirms the rough generalization of the suffering people. The history of industrial evolution points to the same result; and for two generations the world's chief ethical teachers have been urging the same lesson. No wonder the heavens of individualism are rolling up before our eyes like a scroll; and even the bishops believe and tremble.

[6] It is, of course, possible, as Sir Henry Maine and others have suggested, that the whole experience of the century is a mistake, and that political power will once more swing back into the hands of a monarch or an aristocratic oligarchy. It is, indeed, want [lack] of faith in democracy which holds back most educated sympathizers with socialism from frankly accepting its principles. What the economic side of such political atavism would be it is not easy to forecast. The machine industry and steam power could hardly be dismissed with the caucus and the ballot box. So long, however, as democracy in political administration continues to be the dominant principle, socialism may be quite safely predicted as its economic obverse, in spite of those freaks or aberrations of democracy which have already here and there thrown up a short-lived monarchy or a romantic dictatorship. Every increase in the political power of the proletariat will most surely be used by them for their economic and social protection. In England, at any rate, the history of the century serves at once as their guide and their justification.


From: Sidney Webb, "The Historic Basis of Socialism," in Fabian Essays in Socialism, Edited by George Bernard Shaw, (London, 1889), pp. 33-35, 58-61.

Scanned by: J. S. Arkenberg, Dept. of History, Cal. State Fullerton. Prof. Arkenberg has modernized the text.

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Paul Halsall, July 1998

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