In normal capitalist society, incentive to work rises from the profit motive or self-interest involving competition for theoretically scarce resources or commodities. In a collective, cooperative, socialist or communist society, however, such individualistic motives are repressed or redirected, while others are promoted instead. Examples: competition b/w teams or collective units: Thomas More, Utopia (1516): [2.4c] . . . there lie gardens behind all their houses. . . . They cultivate their gardens with great care, so that they have both vines, fruits, herbs, and flowers in them; and all is so well ordered and so finely kept that I never saw gardens anywhere that were both so fruitful and so beautiful as theirs. And this humour of ordering their gardens so well is not only kept up by the pleasure they find in it, but also by an emulation beween the inhabitants of the several streets, who vie with each other. And there is, indeed, nothing belonging to the whole town that is both more useful and more pleasant.
honor, pageantry (badges), emulation Looking Backward 7.6: Our young men are very greedy of honor . . . .
9.47:
[9.47]
"Does it then really seem to you," answered my companion, "that human
nature is insensible to any motives save fear of want and love of
luxury, that you should expect security and equality of livelihood to
leave them without possible incentives to effort?
. . . Not higher wages, but honor and
the hope of men's gratitude, patriotism and the inspiration of duty,
were the motives which they
[19c leaders] set before their soldiers when it was a question of dying for the
nation, and never was there an age of the world when those motives did
not call out what is best and noblest in men. And not only this, but
when you come to analyze the love of money which was the general impulse
to effort in your day, you find that the dread of want and desire of
luxury was but one of several motives which the pursuit of money
represented; the others, and with many the more influential, being
desire of power, of social position, and reputation for ability and
success. So you see that though we have abolished poverty and the fear
of it, and inordinate luxury with the hope of it, we have not touched
the greater part of the motives which underlay the love of money in
former times, or any of those which prompted the supremer sorts of
effort. The coarser motives,
which no longer move us, have been replaced by higher motives wholly
unknown to the mere wage earners of your age. Now that industry of
whatever sort is no longer self-service, but service of the nation,
patriotism, passion for humanity, impel the worker as in your day they
did the soldier. The army of industry is an
army, not alone by virtue of
its perfect organization, but by reason also of the
ardor of self-devotion which animates its members.
The results of each regrading, giving the standing
of every man in his industry, are gazetted
[published]
in the public prints [newspapers, journals], and those who have won
promotion since the last regrading
receive the nation's thanks
and are publicly invested with the
badge
[pageantry & honor]
of their new rank."
[12.4]
"What may this
badge be?" I asked.
[12.5]
"Every industry has its emblematic device," replied Dr. Leete, "and this,
in the shape of
a metallic badge
so small that you might not see it unless you knew where to look, is
all the insignia which the men of the army wear, except where public
convenience demands a distinctive uniform. This badge is the same in
form for all grades of industry, but while the badge of the third grade
is iron, that of the second grade is silver, and that of the first is
gilt.
[12.6]
"Apart from
the grand incentive to endeavor afforded by the fact that the high
places in the nation are open only to the highest class men, and that
rank in the army constitutes the
only mode of social distinction for the vast majority who are not
aspirants in art, literature, and the professions, various
incitements of a minor, but perhaps equally effective, sort are provided
in the form of special privileges and immunities in the way of
discipline, which the superior class men enjoy. These, while intended to
be as little as possible invidious to the less successful, have the
effect of keeping constantly before every man's mind
the great
desirability of attaining the grade next above his own.
[emulation]
Pageantry as spectacle Herland
[9.46] . . .
The drama of the country was—to our taste—rather flat. You see, they lacked the
sex motive and, with it, jealousy. They had no interplay
of warring nations, no aristocracy and its ambitions, no wealth and poverty
opposition.
[9.47] . . . I'll go
on about the drama now. [9.48] They had their own kind. There was a most impressive array of pageantry, of processions, a sort of grand ritual, with their arts and their religion broadly blended. The very babies joined in it. To see one of their great annual festivals, with the massed and marching stateliness of those great mothers, the young women brave and noble, beautiful and strong; and then the children, taking part as naturally as ours would frolic round a Christmas tree—it was overpowering in the impression of joyous, triumphant life. Anthem 1.32 a play is shown upon the stage, with two great choruses
Extended family, esp. parents (or mothers') love for children > concern for future improvement Herland [5.80] The power of mother-love, that maternal instinct we so highly laud, was theirs of course, raised to its highest power; and a sister-love . . .
[6.49]
"Here we have Human Motherhood—in
full working use," she went on. "Nothing else except
the literal sisterhood of our origin,
and the far higher and deeper union of our social growth.
[6.50]
"The children in
this country are the one center and focus of all our thoughts. Every step of
our advance is always considered in its effect on them—on the race.
You see, we are MOTHERS," she
repeated, as if in that she had said it all.
North Korea, Liberation Day festival
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