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Laveleye declares that "if Christianity were taught and understood conformably to the spirit of its Founder, the existing social organism could not last a day." Thirdly, neither of these views seems to do justice to the spirit of Christ, for they fail to give proper recognition to many other injunctions of the Master and to many significant incidents in his public ministry.
More and more, organized Christianity is realizing its obligations along these lines and is seeking to render the fullest social service. Emile de Laveleye, the Belgian economist, says, "If Christianity were taught and understood conformably to the spirit of its founder, the existing social organism could not last a day."
She recalls his bringing her soon afterwards an article on her, written, he said, in an adoring tone by Laveleye in the "Revue des Deux Mondes," and directing her to a paper in "Fraser," by Miss Pauline Irby, a passionate lover of the "Slav ragamuffins," and a worshipper of Madame Novikoff.
So, when, three years ago, with inquiry on this point in mind, I spent some months in Switzerland, about all I had at first on which to base investigations was a collection of commonplace or beclouded fact from the newspapers, a few statistics and opinions from an English magazine or two, and some excerpts from volumes by De Laveleye and Freeman which contained chapters treating of Swiss institutions.
The public is won by the bold, imperious talents by the enterprising and the skillful. It does not believe in modesty, which it regards as a device of impotence. The golden book contains but a section of the true geniuses; it names those only who have taken glory by storm. November 15, 1876. I have been reading "L'Avenir Religieux des Peuples Civilises," by Emile de Laveleye.
IX. Emerson, Society and Solitude title essay. P. G. Hamerton, The Intellectual Life, part IX. Friendship: Aristotle, Ethics, books. H. C. Trumbull, Friendship the Master Passion. Randolph Bourne, in Atlantic Monthly, vol. 110, p. 795. Luxury: E. de Laveleye, Luxury. E. J. Urwick, Luxury and Waste of Life. Tolstoy, What Shall We Do Then? F. Paulsen, System of Ethics, book III, chap.
The more thorough-going of these itinerant apostles openly aimed at nothing less than the establishment of a new Christian Commonwealth, or, as they termed it, "the Kingdom of God on Earth." Einleitung, pp. 255, 256. Cf. Von Maurer's Einleitung zur Geschichte der Mark-Verfassung; Gomme's Village Communities; Laveleye, La Propriété Primitive; Stubbs's Constitutional History; also Maine's works.
You will recall on this subject the celebrated debate between Spencer and Laveleye: "The State and the Individual or Social Darwinism and Christianity," in the "Contemporary Review," 1885. Lafargue has also replied to Spencer, but has not pointed out the fact that Spencer's criticisms apply, not to democratic socialism, our socialism, but to State socialism. See also CICCOTTI on this subject.
Louis Blanc calls him a prizefighter; Laveleye, in a history of Socialism, only considers him worth mentioning in order to call his ideas "the dreams of a raving idiot"; Karl Marx denies him either talent or knowledge; many have considered him as a Jesuitical hypocrite; others, again, his followers and representatives, have called him the greatest man of the century.
We see, for example, that, even in our present individualist world, those survivals of collective property in land to which Laveleye has so strikingly called the attention of sociologists continue to be cultivated and yield a return which is not lower than that yielded by lands held in private ownership, although these communist or collectivist farmers have only the right of use and enjoyment, and not the absolute title.
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