Freedom is the by-product of economic surplus. - Aneurin Bevan

If freedom is to be saved and enlarged, poverty must be ended. There is no other solution.

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.

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.