Aneurin Bevan Quotes

Mankind is not born with an insatiable appetite for political liberty. This is the coping stone on the structure of progress, not its base. If political liberty and the institutions which enshrine it were the spontaneous imperatives of the human spirit, our task would be much easier. But they are earth-bound and time bound. The pulse of progress beats differently for different parts of the world, and if we are to understand what is happening around us and act intelligently about it, we must recognise that fact and realise that once we stood where they now stand.

The political systems of the totalitarian nations might remain fixed for an indefinite time, if they could prevent the intrusion of modern industrial methods. But they are reaching out for these, and to the extent that they adopt them, they start the same chain of events that led to the growth of political democracy in the West. The only political system consistent with the needs of a modern industrial community is democracy. ... When you train workers to make the blueprints of modern industrial machines, to interpret the blueprints, make and work the machines, you are digging the grave of political dictatorship.

There is no evidence to show that the Soviet Union wants a trial of strength.

The introduction of Italian labour into the mines is not a solution. It is merely an escape from present headaches and a precursor of worse ones to come. In our crowded island no one should pretend that a shortage of labour in a particular industry is solved by bringing workers in from abroad. The problem is one of mal-distribution of our own labour force, and this, in its turn, is the consequence of a capital and wages policy that obeys no long term purposive intention.

In times of crisis the Conservative Party invariably attacks State expenditure on the social services so as to relieve the burden on property. The Socialist Party, on the other hand, rushes to the defence of State spending: their supporters are the poor and defenceless who most need it.

The spiv has entered into modern literature not only as a by-product of a rationing system. He is the modern equivalent of the smuggler. He is the prototype of the evader of taxes. All this occasions the bitterest resentment among those citizens whose social situation forces them to pay in full. The consequences from a Socialist point of view of what really amounts to a penalisation of the honest and of those whose job does not permit evasion is exceedingly serious. The power and prosperity of tax evaders thwarts one of the main aims of Socialism: the establishment of just, social relationships.

The emergence of modern industry, with its danger of de-personalisation of the worker, challenges the vitality of democratic principles. In the societies of the West, industrial democracy is the counterpart of political freedom. Liberty and responsibility march together. They must be joined together in the workshop as in the legislative Assembly. Only when this is accomplished shall we have the foundations of a buoyant and stable civilisation.

The conversion of an industry to public ownership is only the first step towards Socialism. It is an all-important step, for without it the conditions of further progress are not established. One important consequence is a shift of power that resolves the conflict between public and private claims. The danger of the State machine being manipulated by private vested interests is thus reduced.

The British constitution, with its adult suffrage, exposes all rights and privileges, properties and powers, to the popular will. The only checks are those that arise from a sense of justice and social propriety.

Democratic Socialism is not a middle way between capitalism and Communism. If it were merely that, it would be doomed to failure from the start. It cannot live by borrowed vitality. Its driving power must derive from its own principles and the energy released by them. It is based on the conviction that free men can use free institutions to solve the social and economic problems of the day, if they are given a chance to do so.

A free Health Service is a triumphant example of the superiority of collective action and public initiative applied to a segment of society where commercial principles are seen at their worst.

A free health service is pure Socialism and as such it is opposed to the hedonism of capitalist society.

The fact must be faced that Europe will never return to the practices, conventions and principles of pre-war. There is not only political paralysis in Western Europe; there is a profound lack of confidence in conventional values; and this is true for all social classes. This is accompanied by a deep spiritual malaise arising from a prolonged hesitancy to choose between a number of proffered alternatives. It is probably true that Western Europe would have gone Socialist after the war if Soviet behaviour had not given it too grim a visage. Soviet Communism and Socialism are not yet sufficiently distinguished in many minds. The large Communist votes in Western Europe, especially in France and Italy, are evidence that millions of men and women do not believe that competitive private enterprise has any future; at least of a sort that would commend itself to them. It is extremely doubtful whether the Communist vote is a vote for Communism. It is partly a protest vote and partly a demand for Democratic Socialism after the fashion of the first five years of the British Labour Government.

There are many reasons why capitalist society does not command the assent of the masses. There is to begin with the sense of injustice arising from gross inequalities. This is a fertile source of discontent and will always render capitalist society unstable. But I do not consider this by itself as fatal to the existing order. There have been inequalities throughout the history of mankind, but they have not always proved incompatible with a certain degree of social stability. Complete equality is a motive that has never moved large masses for any decisive length of time. It has inspired sects and special Orders but it does not appear to be a condition congenial to normal living. There are probably causes deep in the human psyche to explain this, but they lie outside the province of this book. A sense of injustice does not derive solely from the existence of inequality. It arises from the belief that the inequality is capricious, unsanctioned by usage and, most important of all, senseless.

The technical achievements of the past hundred years have produced a type of society different from any that has ever before existed, posing novel problems for mankind. As I said at the beginning of this chapter, it has changed the character of the adaptions the individual has to make to his environment. His is now a straggle with society and not with nature. The vicissitudes that now afflict him come from what he has done in association with other men, and not from a physical relationship with the forces of nature. The division of labour into which he is born weaves his own life into a series of interdependencies involving not only his own personal surroundings, but moving in everwidening circles until they encompass most parts of the earth. Modem industrial society is no longer a multiplication of a number of simple self-sufficient social groupings, each able to detach itself from the others without damage to itself. It is multicellular, not unicellular. Each part is connected as though by an infinite variety of nerves with all the others, so that separation is now a mutilation. It is similar to a physical organism, but with this difference: that it has no head and therefore no mechanism with which to receive and co-ordinate the vibrations. This is so, not only between nations, but within each nation of the laissez-faire type, because such a philosophy by its very nature rejects the propriety of an a priori principle. There is no way of saying how far such a society has realised the intentions of its architects, because there was no architect and no intention. There is only an emergent. Science works for predictability: capitalist society is profoundly unscientific. It proceeds upon no hypotheses, because that would imply an order of values.