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The provision of positive incentives to work in the new society will not be an easy task.【F1】But the most difficult task of all is to devise the ultimate and final sanction to replace the ultimate sanction of hunger—the economic whip of the old dispensation.Moreover, in a society which rightly rejects the pretence of separating economics from politics and denies the autonomy of the economic order, that sanction can be found only in some conscious act of society. We can no longer ask the invisible hand to do our dirty work for us.I confess that I am less horror-struck than some people at the prospect, which seems to me unavoidable, of an ultimate power of what is called direction of labour resting in some arm of society, whether in an organ of state or of trade unions. I should indeed be horrified if I identified this prospect with a return to the conditions of the pre-capitalist era. The economic whip of laissez-faire undoubtedly represented an advance on the serf-like conditions of that period: in that relative sense, the claim of capitalism to have established for the first time a system of "free" labour deserves respect.【F2】But the direction of labour as exercised in Great Britain in the Second World War seems to me to represent as great an advance over the economic whip of the heyday of capitalist private enterprise as the economic whip represented over pre-capitalist serfdom.Much depends on the effectiveness of the positive incentives, much, too, on the solidarity and self-discipline of the community. After all, under the system of laissez-faire capitalism the fear of hunger remained an ultimate sanction rather than a continuously operative force.【F3】It would have been intolerable if the worker had been normally driven to work by conscious fear of hunger; nor, except in the early and worst days of the Industrial Revolution, did that normally happen.【F4】Similarly in the society of the future the power of direction should be regarded not so much as an instrument of daily use but rather as an ultimate sanction held in reserve where voluntary methods fail.It is inconceivable that, in any period or in any conditions that can now be foreseen, any organ of state in Great Britain would be in a position, even if it had the will, to marshal and deploy the labour force over the whole economy by military discipline like an army in the field.【F5】This, like other nightmares of a totally planned economy, can be left to those who like to frighten themselves and others with scarecrows. 【F3】

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The most thoroughly studied intellectuals in the history of the New World are the ministers and political leaders of seventeenth-century New England. According to the standard history of American philosophy, nowhere else in colonial America was "So much importance attached to intellectual pursuits."【F1】According to many books and articles, New England"s leaders established the basic themes and preoccupations of an unfolding, dominant Puritan tradition in American intellectual life.【F2】To take this approach to the New Englanders normally means to start with the Puritans" theological innovations and their distinctive ideas about the church—important subjects that we may not neglect.But in keeping with our examination of southern intellectual life, we may consider the original Puritans as carriers of European culture, adjusting to New world circumstances. The New England colonies were the scenes of important episodes in the pursuit of widely understood ideals of civility and virtuosity.The early settlers of Massachusetts Bay included men of impressive education and influence in England. Besides the ninety or so learned ministers who came to Massachusetts churches in the decade after 1629, there were political leaders like John Winthrop, an educated gentleman, lawyer, and official of the Crown before he journeyed to Boston.【F3】These men wrote and published extensively, reaching both New World and Old World audiences, and giving New England an atmosphere of intellectual earnestness.We should not forget , however, that most New Englanders were less well educated.【F4】While few craftsmen or farmers, let alone dependents and servants, left literary compositions to be analyzed, it is obvious that their views were less fully intellectualized.Their thinking often had a traditional superstitious quality. A tailor named John Dane, who emigrated in the late 1630s, left an account of his reasons for leaving England that is filled with signs. Sexual confusion, economic frustrations, and religious hope—all came together in a decisive moment when he opened the Bible, told his father the first line he saw would settle his fate, and read the magical words: "come out from among them, touch no unclean thing, and I will be your God and you shall be my people." One wonders what Dane thought of the careful sermons explaining the Bible that he heard in puritan churches.【F5】Meanwhile, many settles had slighter religious commitments than Dane"s, as one clergyman learned in confronting folk along the coast who mocked that they had not come to the New world for religion. "Our main end was to catch fish." 【F3】

The most thoroughly studied intellectuals in the history of the New World are the ministers and political leaders of seventeenth-century New England. According to the standard history of American philosophy, nowhere else in colonial America was "So much importance attached to intellectual pursuits."【F1】According to many books and articles, New England"s leaders established the basic themes and preoccupations of an unfolding, dominant Puritan tradition in American intellectual life.【F2】To take this approach to the New Englanders normally means to start with the Puritans" theological innovations and their distinctive ideas about the church—important subjects that we may not neglect.But in keeping with our examination of southern intellectual life, we may consider the original Puritans as carriers of European culture, adjusting to New world circumstances. The New England colonies were the scenes of important episodes in the pursuit of widely understood ideals of civility and virtuosity.The early settlers of Massachusetts Bay included men of impressive education and influence in England. Besides the ninety or so learned ministers who came to Massachusetts churches in the decade after 1629, there were political leaders like John Winthrop, an educated gentleman, lawyer, and official of the Crown before he journeyed to Boston.【F3】These men wrote and published extensively, reaching both New World and Old World audiences, and giving New England an atmosphere of intellectual earnestness.We should not forget , however, that most New Englanders were less well educated.【F4】While few craftsmen or farmers, let alone dependents and servants, left literary compositions to be analyzed, it is obvious that their views were less fully intellectualized.Their thinking often had a traditional superstitious quality. A tailor named John Dane, who emigrated in the late 1630s, left an account of his reasons for leaving England that is filled with signs. Sexual confusion, economic frustrations, and religious hope—all came together in a decisive moment when he opened the Bible, told his father the first line he saw would settle his fate, and read the magical words: "come out from among them, touch no unclean thing, and I will be your God and you shall be my people." One wonders what Dane thought of the careful sermons explaining the Bible that he heard in puritan churches.【F5】Meanwhile, many settles had slighter religious commitments than Dane"s, as one clergyman learned in confronting folk along the coast who mocked that they had not come to the New world for religion. "Our main end was to catch fish." 【F4】

The most thoroughly studied intellectuals in the history of the New World are the ministers and political leaders of seventeenth-century New England. According to the standard history of American philosophy, nowhere else in colonial America was "So much importance attached to intellectual pursuits."【F1】According to many books and articles, New England"s leaders established the basic themes and preoccupations of an unfolding, dominant Puritan tradition in American intellectual life.【F2】To take this approach to the New Englanders normally means to start with the Puritans" theological innovations and their distinctive ideas about the church—important subjects that we may not neglect.But in keeping with our examination of southern intellectual life, we may consider the original Puritans as carriers of European culture, adjusting to New world circumstances. The New England colonies were the scenes of important episodes in the pursuit of widely understood ideals of civility and virtuosity.The early settlers of Massachusetts Bay included men of impressive education and influence in England. Besides the ninety or so learned ministers who came to Massachusetts churches in the decade after 1629, there were political leaders like John Winthrop, an educated gentleman, lawyer, and official of the Crown before he journeyed to Boston.【F3】These men wrote and published extensively, reaching both New World and Old World audiences, and giving New England an atmosphere of intellectual earnestness.We should not forget , however, that most New Englanders were less well educated.【F4】While few craftsmen or farmers, let alone dependents and servants, left literary compositions to be analyzed, it is obvious that their views were less fully intellectualized.Their thinking often had a traditional superstitious quality. A tailor named John Dane, who emigrated in the late 1630s, left an account of his reasons for leaving England that is filled with signs. Sexual confusion, economic frustrations, and religious hope—all came together in a decisive moment when he opened the Bible, told his father the first line he saw would settle his fate, and read the magical words: "come out from among them, touch no unclean thing, and I will be your God and you shall be my people." One wonders what Dane thought of the careful sermons explaining the Bible that he heard in puritan churches.【F5】Meanwhile, many settles had slighter religious commitments than Dane"s, as one clergyman learned in confronting folk along the coast who mocked that they had not come to the New world for religion. "Our main end was to catch fish." 【F1】

The provision of positive incentives to work in the new society will not be an easy task.【F1】But the most difficult task of all is to devise the ultimate and final sanction to replace the ultimate sanction of hunger—the economic whip of the old dispensation.Moreover, in a society which rightly rejects the pretence of separating economics from politics and denies the autonomy of the economic order, that sanction can be found only in some conscious act of society. We can no longer ask the invisible hand to do our dirty work for us.I confess that I am less horror-struck than some people at the prospect, which seems to me unavoidable, of an ultimate power of what is called direction of labour resting in some arm of society, whether in an organ of state or of trade unions. I should indeed be horrified if I identified this prospect with a return to the conditions of the pre-capitalist era. The economic whip of laissez-faire undoubtedly represented an advance on the serf-like conditions of that period: in that relative sense, the claim of capitalism to have established for the first time a system of "free" labour deserves respect.【F2】But the direction of labour as exercised in Great Britain in the Second World War seems to me to represent as great an advance over the economic whip of the heyday of capitalist private enterprise as the economic whip represented over pre-capitalist serfdom.Much depends on the effectiveness of the positive incentives, much, too, on the solidarity and self-discipline of the community. After all, under the system of laissez-faire capitalism the fear of hunger remained an ultimate sanction rather than a continuously operative force.【F3】It would have been intolerable if the worker had been normally driven to work by conscious fear of hunger; nor, except in the early and worst days of the Industrial Revolution, did that normally happen.【F4】Similarly in the society of the future the power of direction should be regarded not so much as an instrument of daily use but rather as an ultimate sanction held in reserve where voluntary methods fail.It is inconceivable that, in any period or in any conditions that can now be foreseen, any organ of state in Great Britain would be in a position, even if it had the will, to marshal and deploy the labour force over the whole economy by military discipline like an army in the field.【F5】This, like other nightmares of a totally planned economy, can be left to those who like to frighten themselves and others with scarecrows. 【F4】