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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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tfee ^ tearobour ^ fraiHe , and the embroiderer at ifa » an * U , at « tfefcnpt > to bring tee purse-proud and the pennylecs , the silkntobeddwoe and the cinder-sifter , into juxta-po ^ ition * Thesa distinction ought not to exist . The dire disparity subsisting between beings holding common life , and common feelings and faculties—fated 4 o a common end—which , when the uncertain Lease of life » out , cast
the labourer and the lord alike to the indiscriminaJing worm * —hU an enormous state of things , enough to darken the sun , and would , could it feel the foulness that it shows ; but , that these fatal and abhorrent distinctions do exist is a fact , and how to deal with them the secret which the philanthropic legislator has yet to find out .
All co-operation as it has yet existed , and nothing » has been done without it , has had a mercenary base . ' Men cannot lire without association . Thus , physical , political , mercenary necessity has united them ; but where have we seen the moral cement , sympathy , hold them together when these necessities have been weakened or have failed ? In savage life men have congregated
into tribes for the perpetration of mutual hostilities ; in civilized life they have convened into classes for the conservation of peculiar interests . The moral influence of co-operation has hitherto been seen only in conspiracies of masses of men against masses of men ; we have never yet seen co-operation acting from a principle of moral sympathy , which would induce universal justice , for
none with that sentiment could deny to another the right he desired for himself , or do to another a wrong which he deprecated for himself . It is only under this principle of sympathy—the effluence of love and justice—that co-operation can act universally , and the great question is , how is this principle to be infused into every human heart ? ' The woollen coat of the day-labourer , coarse as it may
appear , is the produce of the labour of a great multitude off work' * men , the shepherd , the spinner , the weaver , . the fuller , the dresser , &c . &c . ' The man who wears this coat , the joint result of mil this co-operative labour ( acting under its great taftkmistrms competition ) , could he live in harmony with all these people whose united labour have done for him that which he could never have
done for himself by himself ? When he puts on or oft * his coat doee he ever think of them as separate or united existences ? The same question may be asked with regard to every human pro * duetian . The enjoyer is utterly forgetful and indifferent to the producers . AIL that human ingenuity can devise or perform is
represented by money , and we think only of the medium , abd * - nothing whatever of mm ; there is not an instant of our lives in whiah we are not using and enjoying tome offspring of the labooto of our ftAlow-men ; but W aw engrossed by the effect , and ( ever revert to the cause , or , as some would prefer to day , we regaid 4 h » ieqitiwoa and forget the antottdtfat ; we rtatch at th ? wrob « ad
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1835, page 775, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2652/page/19/
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