Chapter 53
Work and labor; toil, trades and employment; the division of labor; workers and wages.
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Labor, as these books treat it, takes in the whole range of human work: the curse laid on Adam and the dignity Milton’s Adam finds in his daily task, the trades of the shoemaker and the goldsmith, the sailor’s watch and the miner’s load, the division of labor and the wages it commands, the slave’s unrequited toil and the hope of a working class raised to culture. It is a great idea for these books because it touches theology, morals, economics and social reform at once. The question of what work means for a man’s soul is never wholly separated from the question of what it is worth in the market. Adam Smith’s account of labor as the source and measure of wealth sits beside the Preacher’s question about what profit a man has from his toil, and the books are richest where these two lines of thought meet.
The oldest view is that labor is a penalty and an ordinance. Milton’s fallen Adam must eat bread in the sweat of his face from thorny ground1. Yet he accepts this, judging idleness worse2, and Dante reads the same verse of Genesis as nature’s appointed means3. Luther draws a social lesson from it: tilling the ground is commanded to all as Adam’s lot and is more godly than commerce4. Even in Eden, he notes, Adam was given the garden to tend so as not to be idle5. Milton’s unfallen Adam goes further. Daily work declares man’s dignity and heaven’s regard, unlike the idle beasts6, and the gardening is only enough to make ease more easy7. The Stoics, without any Fall, reach a similar verdict. For Marcus Aurelius, labor is no evil so long as a man does a man’s work, as hand and foot do theirs8, and all men are co-operators in the universe’s work9. Epictetus adds through Diogenes a reservation: labor is good only if it builds strength of soul10. The moderns turn this into a gospel. Burke argues that Providence makes rest harmful and that labor keeps both body and mind healthy11. Carlyle calls work the grand cure of all human maladies12. Emerson holds that labor is God’s education13, and Penn praises it as healthy for body and mind14. Franklin supplies the observation behind all of this: men are most content when employed and quarrelsome when idle15.
Against this praise stands the lament. Ecclesiastes asks what profit man has from his labor under the sun16. The Preacher hates his toil because he must leave it to an heir who may be a fool17, yet still counts the enjoyment of labor as God’s gift18. The fisherman of the Arabian Nights hauls in only mud and broken pots, and the verse tells him work does not secure sustenance19. Rousseau sets the savage, who desires exemption from labor, against the citizen, who remains a drudge to his last minute20. Tennyson’s mariners ask why man alone must toil while all else rests21. One answer to the lament is to work without attachment to its fruits. Krishna teaches that no one can escape action and that work done without seeking gain is better than idleness22. Herbert’s servant sweeping a room for God’s sake makes drudgery divine23. Carlyle says that the reward of work is the work done24, and Emerson that work itself is victory25. On this point the Hindu scripture and the Victorian sage agree.
The moral pair of industry and idleness runs through every period. Aesop’s ant toils while the grasshopper plays26. Franklin’s Autobiography is a sustained demonstration that diligence in a calling wins credit and custom27,28. Harrison credits gain with making countrymen more painful and skilful29. Idleness, for Caxton following the Fathers, is the mother of vices30. More traces theft to idle serving-men who have no craft and are turned out to starve or steal31. Harrison calls idle beggars caterpillars living off the sweat of true laborers32. Smith gives the theme an economic form. The proportion of capital to revenue determines whether a people is industrious or idle, so that Glasgow is busy while Edinburgh, a court city, is corrupted by idle spenders33,34. Burke, by contrast, finds monastic quiet less objectionable than degrading occupations35. Tacitus’ Germans think it spiritless to earn by sweat what blood can gain36. Dana’s islanders will work only when their money is gone37. Whether such refusals are vice or a different reckoning of life, the texts do not settle.
A sharper charge falls on classes that live by others’ toil. Luther, citing Paul, says that those who will not work should not eat, and that it is wrong for one to work so another may be idle38. More’s Utopians need only six hours a day because no one is idle, whereas elsewhere women, clergy, gentlemen, servants and beggars live on the work of the rest39,40. The time spared from labor goes to the cultivation of the mind41. Burns sees hundreds laboring for a lordling’s pride42. Ruskin asks who will do the dirty work and for what pay43. Smith states the same fact coolly: rent gives the landlord command over the labor of those his land feeds44. Rest, meanwhile, is valued because labor earns it. The laboring man’s sleep is sweet45, and even rest owes its sweetness to toil46. Dana praises a task system under which fixed work bought free time, so that men worked hard without driving47.
With Smith the inquiry becomes theoretical. Division of labor is the greatest cause of improved productive power48. The pin factory yields thousands of pins per worker where one man alone might make perhaps one49. The gain comes from dexterity, saved time and the invention of machines50,51,52. A day-laborer’s coat embodies the joint labor of a multitude53. Agriculture, Smith notes, admits less subdivision than manufacture54. The cause is not foresight but the propensity to truck, barter and exchange55, and differences of talent are more the effect than the cause of division56. The limit is the extent of the market, so that in the sparse Highlands one man must follow many trades57. Kant borrows the principle as an analogy for philosophy58. Darwin extends it to nature, speaking of a physiological division of labor among organs whose completeness measures rank59. He compares ant castes with civilized men, though ants use inherited organs where man uses acquired instruments60.
The cost to the worker was soon pressed. Schiller charges that division of occupations chains man to a fragment, so that he becomes the impress of his craft61. Emerson says the farmer, tradesman and priest are reduced to functions and lose the whole man62, and that mill work dwarfs the worker’s wit63. Channing, though he defends labor, grants that excessive division stupefies the worker64. Thoreau marvels at men confined to shops year after year65. The remedy proposed is that every man share manual toil. Locke would have a gentleman learn a trade, citing Cincinnatus and Cato66,67. Emerson makes manual labor part of every young man’s education68,69. Channing rejects the claim that division of labor means some think while others toil70 and would join thought to every trade71.
Smith also makes labor the measure of value. Toil and trouble is the real price of everything72. Equal quantities of labor are always of equal value to the laborer, costing him equal ease, liberty and happiness73. In the early state the laborer keeps the whole produce74, but once stock and land are appropriated he must share it75. Kant demurs from the moral side: skill and diligence have only market value, beneath the dignity of morality76. Smith distinguishes productive labor, which fixes itself in a vendible commodity, from unproductive labor such as the menial servant’s, which perishes in the act77. He counts sovereigns, churchmen and players among the unproductive78. Against the agricultural system, which calls artificers barren79, he insists that manufacture is productive too80,81. Capital supplies the materials, tools and wages that set industry in motion82,83. Machinery abridges labor and lowers prices84,85. Here the moderns divide. Shelley holds that mechanical inventions have increased inequality86. Carlyle sees labor’s thousand iron arms leaving the laborer hungry87, and Emerson sees men reduced to tending engines while strikes are answered by self-acting mules88,89. Helmholtz, from physics, sees engines sparing intelligent human force for better purposes90.
On wages Smith begins from conflict. Masters and workmen have opposed interests, and masters combine tacitly while the workmen’s combinations are punished91,92,93. Wages cannot long fall below what maintains a family94. They are liberal in advancing North America95, miserable in stationary China96, and fatal where funds decay97. Liberal reward is a symptom of growing wealth98, and the demand for laborers regulates the production of men99. Mill draws the corollary that overpopulation lowers the reward of labor100. Differences among employments arise from hardship, the cost of learning, inconstancy and trust101,102,103,104. A tax on wages or on necessaries is in effect advanced by employers and reduces employment105,106. Experience gives the theory faces. Cervantes’ Andrew is flogged rather than paid107,108. Ruskin’s father and son mend boots night and day and cannot eat109. Woolman records the low wages of spinning women110. Darwin sees Chilean miners carrying two-hundred-pound loads up the shafts, treated like horses111.
The trades have their own literature. Franklin’s apprenticeship to his brother was a tedious servitude112. More would have everyone learn husbandry and one craft113. Smith attacks the apprenticeship laws: a poor man’s patrimony is the strength of his hands, and restraining it is unjust114. Long terms, he argues, do not form industry115, and settlement laws chain the laborer to his parish116,117. Herodotus reports that Egyptians despise handicraft118. Dekker’s Eyre defends the gentle craft119,120. Longfellow’s smith owes no man121. Cellini’s workshop runs day and night122.
Among particular occupations husbandry is most praised. Cicero calls it the most useful and blessed of employments123, and Cowley the art on which all others depend124. Rousseau notes that no one would toil in a field the first comer could rob125. Smith observes that husbandry demands more judgment than most mechanic trades126. Dana shows the sailor’s work stripped of romance: never-ending upkeep127, freezing furls128, and lives shortened by forecastle conditions129. Domestic service has its duties. Penn’s true servant does not defraud his master of time130, and Goethe’s pastor describes service as unceasing toil under a master’s caprice131. Intellectual labor is labor too. Demosthenes’ arguments smelled of the lamp132. Johnson calls the lexicographer an unpraised drudge133. Carlyle says no great writing was done with ease134, and Mill found office work restful beside the drudgery of the press135.
Forced labor marks the limit of the subject. Herodotus’ gangs haul stones for twenty years on the pyramid136. More’s convicts work for the commonwealth at wages137, and Darwin credits chained convict gangs with a colony’s early prosperity138. Woolman contrasts free people laboring moderately with masters who live on slaves’ toil139. Smith notes that slave labor left the poor freeman without work140, and Lincoln speaks of two hundred fifty years of unrequited toil141.
The last question is the laborer’s standing. Burke cites Ecclesiasticus to hold that laboring men are unfit for public counsel142, and Voltaire remarks that nineteen men in twenty never hear of Locke143. Channing answers that manual toil and self-improvement go together144, that the objection of no leisure can be met145, and that the salvation of the modern world lies partly in the elevation of the laboring class146. Claims of justice follow. Rousseau holds that labor gives the husbandman title to his produce147. Woolman argues that if the wealthy lived plainly, labor could become agreeable employment for all148. Mill hopes for a society in which all work and share the produce of combined labor149, and Morris foresees workers keeping its full fruit150. Some hold that work can be provided where it is lacking. Pericles’ building projects gave the mechanic multitude public pay151, and More would restore tillage to employ the idle152. Smith answers that capital bounds the number employed and that regulation cannot increase it153.
The questions remain open. Is labor a curse to be borne, a vocation to be honored, or a commodity to be priced? Can the productivity won by division be had without the fragmenting of the worker? Does the fruit of toil belong to the toiler, or to the stock and land that make it possible? Smith, Channing and Morris answer differently, and Ecclesiastes still asks what profit there is under the sun.
Introductory essay written by Claude Opus 5.5 from the outline and the notes on every passage below; quotations are checked against this edition.
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