From History of American Socialisms, by John Humphrey Noyes (1870)

chapter 10: Connecting Links

Based on primary accounts by A.J. Macdonald (papers at Beinecke collection, Yale)

IN the transition from Owenism to Fourierism and later socialist movements, we find that Josiah Warren fulfills the function of a modulating chord. As we have already said, after seeing the wreck of Communism at New Harmony, he went clear over to the extreme doctrine of "Individual Sovereignty," and continued working on that theme through the period of Fourierism, till he founded the famous village of Modern Times on Long Island, and there became the master-spirit of a school, which has developed at least three famous movements, that are in some sense alive yet, long after the Communities and Phalanxes have gone to their graves.

 

Imprimis, Dr. Thomas L. Nichols was a fellow of the royal society of Individual Sovereigns, and an habitue, of Modern Times, when he published his "Esoteric Anthropology" in 1853, and issued his printed catalogue of names for the reciprocal use of affinity-hunters all over the country; whereby he inaugurated the system of "Free Love" or Individual Sovereignty in sexual intercourse, that prevailed among the Spiritualists. He afterwards fell into a reaction opposite to Warren's, and swung clear back into Roman Catholicism. But "though dead, he yet speaketh."

 

Secondly, Stephen Pearl Andrews was publishing partner of Josiah Warren in the propagandism of Individual Sovereignty; and built or undertook to build a notable edifice at Modern Times, when that village was in its glory. He subsequently distinguished himself by instituting, in connection with Nichols and others, a series of "Sociables" for the Individual Sovereigns in New York city, which were broken up by the conservatives. He is also understood to have originated a great spiritual or intellectual hierarchy, called the "Pantarchy," and a system of Universology, which is not yet published, but has long been on the eve of organizing science and revolutionizing the world. On the whole he may be regarded as the American rival of Comte, as A. J. Davis is of Swedenborg.

 

Lastly, Henry Edger, the actual hierarch of Positivism, one of the ten apostles de propaganda fide appointed by Comte, was called to his great work from Warren's school at Modern Times. He is still a resident of that village, and has attempted within a year or two to form a Positivist Community there, but without success.

 

The genealogy from Owen to these modern movements may be traced thus:

 

    Owen begat New Harmony; New Harmony (by reaction) begat Individual Sovereignty; Individual Sovereigiity begat Modern Times; Modern Times was the mother of Free Love, the Grand Pantarchy, and the American branch of French Positivism. Josiah Warren was the personal link next to Owen, and deserves special notice. Macdonald gives the following account of him:

 

JOSIAH WARREN.

 

"This gentleman was one of the members of Mr. Owen's Community, at New Harmony in 1826, and from the experience gained there, he became convinced that there was an important error in Mr. Owen's principles, and that error was combination. It was then that he develope the doctrine of Individual Sovereignty, and devised the plan of Equitable Commerce, which he labored on incessantly for many years. He communicated his views on Labor Exchange to Mr. Owen, who endeavored to practice them in London upon a large scale, but failed, as Mr Warren asserts, through not carrying out the principle of Individuality. A similar attempt was made in Philadelphia, but also failed for the same cause.

 

"After the failure of the New Harmony Community, Mr. Warren went to Cincinnati, and there opened a Time Store, which continued in operation long enough, as he says, to demonstrate the truth of his principles. After this, in association with others, he commenced an experiment in Tuscarawas Co., Ohio; but in consequence of sickness it was abandoned. His next experiment was at Mount Vernon, Indiana, which was unsuccessful. After that he opened a Time Store in New Harmony, which he was carrying on when I became acquainted with him in 1842.

 

"The following must suffice as a description of

THE NEW HARMONY TIME STORE.

 

A portion of a room was divided off by a lattice-work, in which were many racks and shelves containing a variety of small articles. In the center of this lattice an opening was left, through which the store-keeper could hand goods and take pay. On the wall at the back of the store-keeper and facing the customer, hung a clock, and underneath it a dial. In other parts of the room were various articles, such as molasses, corn, buckets, dry-goods, etc. There was a board hanging on the wall conspicuous enough for all persons to see, on which were placed the bills that had been paid to wholesale merchants for all the articles in the store; also the orders of individuals for various things.

 

"I entered the store one day, and walking up to the wicket, requested the store-keeper to serve me with some glue. I was immediately asked if I had a 'Labor note,' and on my saying no, I was told that I must get some one's note. My object in going there was to inquire if Mr. Warren would exchange labor with me, but this abrupt reception scared me, and I hastily departed. However, upon my becoming further acquainted with Mr. Warren, we exchanged labor notes, and I traded a little at the Time Store in the following manner:

 

    "I made or procured a written labor note, promising so many hours labor at so much per hour. Mr. Warren had similar labor notes. I went to the Time Store with my note and my cash, and informed the keeper that I wanted, for instance, a few yards of Kentucky jean. As soon as he commenced conversation or business with me, he set the dial which was under the clock, and marked the time. He then attended to me, giving me what I wanted, and in return taking from me as much cash as he paid for the article to the wholesale merchant; and as much time out of my labor note as he spent for me, according to the dial, in the sale of the article. I believe five per cent. was added to the cash cost, to pay rent and cover incidental expenses. The change for the labor notes was in small tickets representing time by the five, ten, or fifteen minutes; so that if I presented a note representing an hour's labor, and he had been occupied only ten minutes in serving me, he would have to give me forty minutes in change. I have seen Mr. Warren with a large bundle of these notes, representing various kinds and quantities of labor, from mechanics and others in New Harmony and its vicinity. Each individual who gave a note, affixed his or her own price per hour for labor, Women charged as high, or nearly as high, as men; and sometimes unskillful hands overrated their services. I knew an instance where an individual issued too many of his notes, and they became depreciated in value. I was informed that these notes were refused at the Time Store. It was supposed that public opinion would regulate these things, and I have no doubt that in time it would. In this experiment Mr. Warren said he had demonstrated as much as he intended. But I heard him complain of the difficulties he had to contend with, and especially of the want of common honesty.

 

"The Time Store existed about two years and a half, and was then discontinued. In 1844 Mr. Warren went to Cincinnati and lectured upon his principles, On the breaking up of the Clermont Phalanx and the Cincinnati Brotherhood, Mr. Warren went to the spot where both failures had taken place, and there found four families who were disposed to try 'Equitable Commerce.' With these and a few other friends he started a village which he called Utopia, where he published the Peaceful Revolutionist for a time.

 

"His next and last movement was at Modern Times, on Long Island, a few miles from New York, whither he came in 1851."

 

From a copy of the Peaceful Revolutionist, published by Warren at Utopia in 1845, we take the first of the two following extracts. The second, relating to Modern Times, is from a newspaper article pasted into Macdonald's collection, without date, but probably printed in 1853. These will give a sufficient idea of the reaction from New Harmony, which, on several important lines of influence, connects Owen with the present time.

A PEEP INTO UTOPIA.

From an editorial by J. Warren.

 

"Throughout the whole of our operations at this village, everything has been conducted so nearly on the Individual basis, that not one meeting for legislation has taken place. No organization, no delegated power, no constitutions, no laws or bye-laws, rules or regulations, but such as each individual makes for himself and his own business; no officers, no priests nor prophets have been, resorted to; nothing of this kind has been in demand. We have had a few meetings, but they were for friendly conversation, for music, dancing or some other social and pleasant pastime. Not even a single lecture upon the principles upon which we were acting, has been given on the premises! It was not necessary; for, as a lady remarked, 'the subject once stated and understood, there is nothing left to talk about; all is action after that.'

 

"I do not mean to be understood that all are of one mind. On the contrary, in a progressive state there is no demand for conformity. We build on Individuality; any difference between us confirms our position. Differences, therefore, like the admissible discords in music, are a valuable part of our harmony! It is only when the rights of persons or property are actually invaded that collisions arise. These rights being clearly defined and sanctioned by public opinion, and temptations to encroachments being withdrawn, we may then consider our great problem practically solved. With regard to mere difference of opinion in taste, convenience, economy, equality, or even right and wrong, good and bad, sanity and insanity--all, must be left to the supreme decision of each Individual, whenever he can take on himself the cost of his decisions; which he cannot do while his interests or movements are united or combined with others. It is in combination or close connection only, that compromise and conformity are required. Peace, harmony, ease, security, happiness, will be found only in Individuality."

A PEEP INTO MODERN TIMES.

Conversation between a Resident and a Reporter.

 

"We are not Fourierites. We do not believe in Association. Association will have to answer for very many of the evils with which mankind are now afflicted. We are not Communists; we are not Mormons; we are not Non-Resistants. If a man steals my property or injures me, I will take good care to make myself square with him. We are Protestants, we are Liberals. We believe in the SOVEREIGNTY OF THE lNDIVIDUAL. We protest against all laws which interfere with INDIVIDUAL RIGHTS--hence we are Protestants. We believe in perfect liberty of will and action--hence we are Liberals. We have no compacts with each other, save the compact of individual happiness; and we hold that every man and every woman has a perfect and inalienable right to do and perform, all and singular, just exactly as he or she may choose, now and hereafter. But, gentlemen, this  liberty to act must only be exercised at the entire cost of the individuals so acting. They have no right to tax the community for the consequences of their deeds."

 

Then you go back to nearly the first principles of government, and acknowledge the necessity of some controlling power other than individual will?"

 

"Not much--not much. In the present depraved state of society generally, we--few in numbers--are forced by circumstances into courses of action not precisely compatible with our principles or with the intent of our organization, thus: we are a new colony; we can not produce all which we consume, and many of our members are forced to go out into the world to earn what people call money, so that we may purchase our groceries, &c. We are mostly mechanics--eastern men. There is not yet a sufficient home demand for our, labor to give constant employment to all. When we increase in numerical strength, our tinsmiths and shoemakers and hatters and artisans of that grade will not only find work at home, but will manufacture goods for sale. That will bring us money. We shall establish a Labor Exchange, so that if my neighbor, the blacksmith, wants my assistance, ans I in turn desire his services, there will be a scale to fix the terms of the exchange."

 

"But this would disturb Individual Sovereignty."

 

"I don't see it. No one will be forced to barter his labor for another's. If parties don't like the terms, they can make their own. There are three acres of corn across the way--it is good corn--a good crop--it is mine. You see that man now at work in the field cutting and stacking it. His work as a farmer is not so valuable as mine as a mason. We exchange, and it is a mutual benefit. Corn is just as good a measure of value     as coin. You should read the pamphlet we are getting out. It will come cheap. Andrews has published an excellent work on this subject of Individual Sovereignty."

 

    "Have you any schools?"

 

    "Schools? Ah! we only have a sort of primary affair for small children. It is supported by individual subscription. Each parent pays his proportion."

 

    "How about women?"

 

    "Well, in regard to the ladies, we let them do about as they please, and they generally please to do about right. Yes, they like idea of Individual Sovereignty. We give them plenty of amusement; we have social parties, music, dancing, and other sports. They are not all Bloomers: they wear such dresses as suit the individual taste, provided they can get them!"

 

    "And the breeches sometimes, I suppose?"

 

    "Certainly they can wear the breeches if they choose."

 

    "Do you hold to marriage?"

 

    "Oh, marriage! Well, folks ask no questions in regard to that among us. We, or at least some of us, do not believe in life-partnerships, when the parties can not live happily. Every person here is supposed to know his or her own interests best. We don't interfere; there is no eaves-dropping, or prying behind the curtain. Those are good members of society, who are industrious and mind their own business. The individual is sovereign and independent, and all laws tending to restrict the liberty he or she should enjoy, are founded in error, and should not be regarded."

 

 

 

 

 

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