But Bishop Morehouse turned out to have become interested in Ernest, and was anxious for another meeting. “A strong young man,” he said; “and very much alive, very much alive. But he is too sure, too sure.”
Ernest came one afternoon with father. The Bishop had already arrived, and we were having tea on the veranda. Ernest’s continued presence in Berkeley, by the way, was accounted for by the fact that he was taking special courses in biology at the university, and also that he was hard at work on a new book entitled “Philosophy and Revolution.”16
The veranda seemed suddenly to have become small when Ernest arrived. Not that he was so very large—he stood only five feet nine inches; but that he seemed to radiate an atmosphere of largeness. As he stopped to meet me, he betrayed a certain slight awkwardness that was strangely at variance with his bold-looking eyes and his firm, sure hand that clasped for a moment in greeting. And in that moment his eyes were just as steady and sure. There seemed a question in them this time, and as before he looked at me over long.
“I have been reading your Working-Class Philosophy,” I said, and his eyes lighted in a pleased way.
“Of course,” he answered, “you took into consideration the audience to which it was addressed.”
“I did, and it is because I did that I have a quarrel with you,” I challenged.
“I, too, have a quarrel with you, Mr. Everhard,” Bishop Morehouse said.
Ernest shrugged his shoulders whimsically and accepted a cup of tea.
The Bishop bowed and gave me precedence.
“You foment class hatred,” I said. “I consider it wrong and criminal to appeal to all that is narrow and brutal in the working class. Class hatred is antisocial, and, it seems to me, antisocialistic.”
“Not guilty,” he answered. “Class hatred is neither in the text nor in the spirit of anything I have ever written.”
“Oh!” I cried reproachfully, and reached for his book and opened it.
He sipped his tea and smiled at me while I ran over the pages.
“Page one hundred and thirty-two,” I read aloud: “ ‘The class struggle, therefore, presents itself in the present stage of social development between the wage-paying and the wage-paid classes.’ ”
I looked at him triumphantly.
“No mention there of class hatred,” he smiled back.
“But,” I answered, “you say ‘class struggle.’ ”
“A different thing from class hatred,” he replied. “And, believe me, we foment no hatred. We say that the class struggle is a law of social development. We are not responsible for it. We do not make the class struggle. We merely explain it, as Newton explained gravitation. We explain the nature of the conflict of interest that produces the class struggle.”
“But there should be no conflict of interest!” I cried.
“I agree with you heartily,” he answered. “That is what we socialists are trying to bring about—the abolition of the conflict of interest. Pardon me. Let me read an extract.” He took his book and turned back several pages. “Page one hundred and twenty-six: ‘The cycle of class struggles which began with the dissolution of rude, tribal communism and the rise of private property will end with the passing of private property in the means of social existence.’ ”
“But I disagree with you,” the Bishop interposed, his pale, ascetic face betraying by a faint glow the intensity of his feelings. “Your premise is wrong. There is no such thing as a conflict of interest between labor and capital—or, rather, there ought not to be.”
“Thank you,” Ernest said gravely. “By that last statement you have given me back my premise.”
“But why should there be a conflict?” the Bishop demanded warmly.
Ernest shrugged his shoulders. “Because we are so made, I guess.”
“But we are not so made!” cried the other.
“Are you discussing the ideal man?” Ernest asked, “—unselfish and godlike, and so few in numbers as to be practically nonexistent, or are you discussing the common and ordinary average man?”
“The common and ordinary man,” was the answer.
“Who is weak and fallible, prone to error?”
Bishop Morehouse nodded.
“And petty and selfish?”
Again he nodded.
“Watch out!” Ernest warned. “I said ‘selfish.’ ”
“The average man is selfish,” the Bishop affirmed valiantly.
“Wants all he can get?”
“Wants all he can get—true but deplorable.”
“Then I’ve got you.” Ernest’s jaw snapped like a trap. “Let me show you. Here is a man who works on the street railways.”
“He couldn’t work if it weren’t for capital,” the Bishop interrupted.
“True, and you will grant that capital would perish if there were no labor to earn the dividends.”
The Bishop was silent.
“Won’t you?” Ernest insisted.
The Bishop nodded.
“Then our statements cancel each other,” Ernest said in a matter-of-fact tone, “and we are where we were. Now to begin again. The workingmen on the street railway furnish the labor. The stockholders furnish the capital. By the joint effort of the workingmen and the capital, money is earned.17 They divide between them this money that is earned. Capital’s share is called ‘dividends.’ Labor’s share is called ‘wages.’ ”
“Very good,” the Bishop interposed. “And there is no reason that the division should not be amicable.”
“You have already forgotten what we had agreed upon,” Ernest replied. “We agreed that the average man is selfish. He is the man that is. You have gone up in the air and are arranging a division between the kind of men that ought to be but are not. But to return to the earth, the workingman, being selfish, wants all he can get in the division. The capitalist, being selfish, wants all he can get in the division. When there is only so much of the same thing, and when two men want all they can get of the same thing, there is a conflict of interest between labor and capital. And it is an irreconcilable conflict. As long as workingmen and capitalists exist, they will continue to quarrel over the division. If you were in San Francisco this afternoon, you’d have to walk. There isn’t a street car running.”
“Another strike?”18 the Bishop
