I’m nearing the end of Upton Sinclair’s book The Jungle, about the meatpacking industry in Chicago during the first decade of the 20th century. It’s about more than that, though; it’s really a long argument in favor of Socialism.
Indeed, my biggest problem with the novel is that it shouldn’t be a novel at all, for two reasons: first, it’s structured as a lecture with a thin lacquer of dialogue atop; this works better as non-fiction than as fiction. Second, it needs an editor, and I think it would have been better edited had it been released as a series of muckracking journalism pieces. I’m tiring of a book which says something akin to “fear gripped his soul like the icy hand of an icy ice-monster” about 500 times.
Let’s move beyond the style, though, into what the book is saying. It views 20th-century Chicago through the eyes of Jurgis Rudkus, a Lithuanian immigrant who has dreams of making it big in the U.S. He proceeds through a stream of jobs at Chicago meatpacking plants, is homeless at points, descends into the criminal life, turns into a low-level political operator for a bit, and basically explores all the nooks and crannies of Chicago. He is Sinclair’s Everyman.
After living a horrible life, always one step away from starvation, Rudkus discovers Socialism. This is where I’ve left off. As I read, I wonder whether Sinclair’s points would resonate at all in early-21st-century America. I’m inclined to say that they wouldn’t, for perhaps the same reason why Karl Marx sounds dated: the conditions he was responding to were far more bestial than the world we live in today. Marx and Sinclair lived in a world without a minimum wage, child-labor laws, food-safety laws, or even a modicum of workplace safety. We live in a capitalist society that has quite a lot of government regulation — less than some people want, more than others want, but still some. This is properly called a “mixed economy”: neither socialist nor pure capitalist.
Now, this mixed economy is either a clever bit of spoiled meat tossed to the masses, or a genuine bit of hope, depending upon whom you ask. Read Karl Popper’s The Open Society And Its Enemies, and you’ll find a mixed economy used as one argument of many against Marx. Read Howard Zinn’s A People’s History Of The United States, and these political changes become tiny compromises meant to assuage the public’s rage without actually fixing the underlying system.
Under either view, the point is that I think it would be hard to convince the public nowadays that Socialist revolution is the answer. Without knowing the context around Sinclair’s time, it sounds as though hoboes, immigrants and the unemployed formed a virtual army of the disenfranchised. It doesn’t seem so today. Tell the public that the wealthy are robber barons, intent on stealing from the masses, and you’ll get a yawn. Most Americans consider themselves part of the middle class, not the lower class; how do you convince these people that they need to throw off shackles, when they don’t think they have shackles to begin with? And at least a couple years ago, how would you have told .com millionaires that their bosses were trying to screw them?
I’m not arguing either for or against the claim that we need a Socialist revolution. It certainly seems that there are a great many problems which call for a more general solution: the “free market” is not free at all, and nations like the U.S. dictate the terms of that freedom; our food supply still seems unsafe (see Fast Food Nation); most Americans view the political process as owned by large corporations and lobbyists; people can die in this country from lack of health care in the midst of plenty; the .com bust suggests that the market encourages certain reckless behaviors, and that the Gold Rush mentality is the market’s habit. Clearly there are a lot of problems whose root is the underlying economic system.
But I fundamentally distrust the world’s system-builders, be they political or philosophical. In this, I admit I have been heavily influenced by Karl Popper. At least in part, he traced the origins of modern totalitarian dictatorships to the system-builders — those who would rather see a perfect abstract system put in place, on the way to their particular heaven (“the free market” or “the dictatorship of the proletariat,” say) rather than fixing the world piece by piece. He gives a very convincing argument that the system-builders are more likely to come out dictators than those who are, in his words, “piecemeal social engineers.” So I tend to lean toward piecemeal social engineering, and away from anyone’s vision of heaven.
Such is what I think when I read The Jungle, which is essentially a 300-page argument for Socialism. I might buy it, but I’d need some evidence first. If Popper has taught me anything, it’s not to buy systems that only exist as someone’s dream.