Edward Bellamy was born at Chicopee Falls, Massachusetts, on 26th March, 1850. His father, Rufus King Bellamy, was a Baptist minister, whereas his mother, Maria Louisa Putnam Bellamy, was a Calvinist. Bellamy studied law but determined to be a writer, he began working for the newspaper, the Springfield Union . He later moved to the New York Post.
Bellamy also had several novels published including The Duke of Stockbridge (1879), Dr. Heidenhoff's Process (1880) and Miss Ludington's Sister (1884). Bellamy became a socialist after reading The Cooperative Commonwealth: An Exposition of Modern Socialism by Laurence Gronlund.
Looking Backward appeared in 1888. Set in Boston, the book's hero, Julian West, falls into a hypnotic sleep and wakes in the year 2000, to find he is living in a socialist utopia where people co-operate rather than compete. Edward W. Younkins has argued: "This novel of social reform was published in 1888, a time when Americans were frightened by working class violence and disgusted by the conspicuous consumption of the privileged minority. Bitter strikes occurred as labor unions were just beginning to appear and large trusts dominated the nation’s economy. The author thus employs projections of the year 2000 to put 1887 society under scrutiny. Bellamy presents Americans with portraits of a desirable future and of their present day. He defines his perfect society as the antithesis of his current society. Looking Backward embodies his suspicion of free markets and his admiration for centralized planning and deliberate design."
The novel was highly successful and sold over 1,000,000 copies. It was the third largest bestseller of its time, after Uncle Tom's Cabin and Ben-Hur. As his biographer, Franklin Rosemont, has pointed out: "The social transformation described in Looking Backward has in turn transformed, or rather liberated, the human personality. In Bellamy's vision of the year 2000, selfishness, greed, malice, insanity, hypocrisy, lying, apathy, the lust for power, the struggle for existence, and anxiety as to basic human needs are all things of the past."
Bellamy Clubs were established all over the United States for discussing and propagating the book's ideas. His ideas were also well received in Europe. Alfred Salter, a member of the Labour Party in Britain, read the book as a young man and along with his wife, Ada Salter, attempted to build Bellamy's utopia in Bermondsey.
Bellamy's book also inspired the Garden City movement. As Stanley Buder, the author of Visionaries and Planners: The Garden City Movement and the Modern Community (1991), has pointed out: "Bellamy also envisioned an environmental setting suitable for his new social order. His Boston of the year 2000 is a small city of parklike appearance. Neat, unostentatious homes filled with conveniences face broad treelined boulevards. Conveniently located public laundries and central dining halls relieve the drudgery of housework and end the isolation of domestic life. Dominating the city are handsome and commodious public buildings of classical architecture and gleeming whiteness which provide the center of community life. Needless to say, slums, saloons, and the excitement of crowds or the enticement of loitering before shop windows have been eliminated. An efficient, ordered life is what Bellamy's future promised. The author ingeniously combined state control in matters of production and distribution with private initiative in the arts to project what he regarded as a truly satisfying and liberal society."
According to Benjamin Flower: "Edward Bellamy possessed a charming and lovable personality. There was nothing of the militant reformer about him, although he was a man who held steadfastly to his convictions." Erich Fromm has argued that the is "one of the most remarkable books ever published in America." People who have claimed that they were deeply influenced by the book include, Heywood Broun, Elizabeth Cady Stanton, Daniel De Leon, Eugene Debs, Julius Wayland, Charlotte Perkins Gilman, Upton Sinclair, Scott Nearing and Elizabeth Gurley Flynn.
A strong supporter of the nationalization of public services, Bellamy's ideas encouraged the foundation of what became known as Nationalist Clubs. He also became editor of The Nationalist (1889-91) and the New Nation (1891-94).
Bellamy's Equality (1897) was an attempt to answer the critics of Looking Backward. The book emphasised the central role of women in radical social change. It also provided a bold affirmation of animal rights and wilderness conservation. Peter Kropotkin argued that he knew of "no other socialist work... that equals Bellamy's Equality."
I first saw the light in the city of Boston in the year 1857. "What!" you say, "eighteen fifty-seven? That is an odd slip. He means nineteen fifty-seven, of course." I beg pardon, but there is no mistake. It was about four in the afternoon of December the 26th, one day after Christmas, in the year 1857, not 1957, that I first breathed the east wind of Boston, which, I assure the reader, was at that remote period marked by the same penetrating quality characterizing it in the present year of grace, 2000.
These statements seem so absurd on their face, especially when I add that I am a young man apparently of about thirty years of age, that no person can be blamed for refusing to read another word of what promises to be a mere imposition upon his credulity. Nevertheless I earnestly assure the reader that no imposition is intended, and will undertake, if he shall follow me a few pages, to entirely convince him of this. If I may, then, provisionally assume, with the pledge of justifying the assumption, that I know better than the reader when I was born, I will go on with my narrative. As every schoolboy knows, in the latter part of the nineteenth century the civilization of to-day, or anything like it, did not exist, although the elements which were to develop it were already in ferment. Nothing had, however, occurred to modify the immemorial division of society into the four classes, or nations, as they may be more fitly called, since the differences between them were far greater than those between any nations nowadays, of the rich and the poor, the educated and the ignorant. I myself was rich and also educated, and possessed, therefore, all the elements of happiness enjoyed by the most fortunate in that age. Living in luxury, and occupied only with the pursuit of the pleasures and refinements of life, I derived the means of my support from the labor of others, rendering no sort of service in return. My parents and grand- parents had lived in the same way, and I expected that my descendants, if I had any, would enjoy a like easy existence.
But how could I live without service to the world? you ask. Why should the world have supported in utter idleness one who was able to render service? The answer is that my great-grandfather had accumulated a sum of money on which his descendants had ever since lived. The sum, you will naturally infer, must have been very large not to have been exhausted in supporting three generations in idleness. This, however, was not the fact. The sum had been originally by no means large. It was, in fact, much larger now that three generations had been supported upon it in idleness, than it was at first. This mystery of use without consumption, of warmth without combustion, seems like magic, but was merely an ingenious application of the art now happily lost but carried to great perfection by your ancestors, of shifting the burden of one's support on the shoulders of others. The man who had accomplished this, and it was the end all sought, was said to live on the income of his investments. To explain at this point how the ancient methods of industry made this possible would delay us too much. I shall only stop now to say that interest on investments was a species of tax in perpetuity upon the product of those engaged in industry which a person possessing or inheriting money was able to levy. It must not be supposed that an arrangement which seems so unnatural and preposterous according to modern notions was never criticized by your ancestors. It had been the effort of lawgivers and prophets from the earliest ages to abolish interest, or at least to limit it to the smallest possible rate. All these efforts had, however, failed, as they necessarily must so long as the ancient social organizations prevailed. At the time of which I write, the latter part of the nineteenth century, governments had generally given up trying to regulate the subject at all.
The questions which I needed to ask before I could acquire even an outline acquaintance with the institutions of the twentieth century being endless, and Dr. Leete's good-nature appearing equally so, we sat up talking for several hours after the ladies left us. Reminding my host of the point at which our talk had broken off that morning, I expressed my curiosity to learn how the organization of the industrial army was made to afford a sufficient stimulus to diligence in the lack of any anxiety on the worker's part as to his livelihood.
"You must understand in the first place," replied the doctor, "that the supply of incentives to effort is but one of the objects sought in the organization we have adopted for the army. The other, and equally important, is to secure for the file-leaders and captains of the force, and the great officers of the nation, men of proven abilities, who are pledged by their own careers to hold their followers up to their highest standard of performance and permit no lagging. With a view to these two ends the industrial army is organized. First comes the unclassified grade of common laborers, men of all work, to which all recruits during their first three years belong. This grade is a sort of school, and a very strict one, in which the young men are taught habits of obedience, subordination, and devotion to duty. While the miscellaneous nature of the work done by this force prevents the systematic grading of the workers which is afterwards possible, yet individual records are kept, and excellence receives distinction corresponding with the penalties that negligence incurs. It is not, however, policy with us to permit youthful recklessness or indiscretion, when not deeply culpable, to handicap the future careers of young men, and all who have passed through the unclassified grade without serious disgrace have an equal opportunity to choose the life employment they have most liking for. Having selected this, they enter upon it as apprentices. The length of the apprenticeship naturally differs in different occupations. At the end of it the apprentice becomes a full workman, and a member of his trade or guild. Now not only are the individual records of the apprentices for ability and industry strictly kept, and excellence distinguished by suitable distinctions, but upon the average of his record during apprenticeship the standing given the apprentice among the full workmen depends.
"While the internal organizations of different industries, mechanical and agricultural, differ according to their peculiar conditions, they agree in a general division of their workers into first, second, and third grades, according to ability, and these grades are in many cases subdivided into first and second classes. According to his standing as an apprentice a young man is assigned his place as a first, second, or third grade worker. Of course only men of unusual ability pass directly from apprenticeship into the first grade of the workers. The most fall into the lower grades, working up as they grow more experienced, at the --periodical regradings. These regradings take place in each industry at intervals corresponding with the length of the apprenticeship to that industry, so that merit never need wait long to rise, nor can any rest on past achievements unless they would drop into a lower rank. One of the notable advantages of a high grading is the privilege it gives the worker in electing which of the various branches or processes of his industry he will follow as his specialty. Of course it is not intended that any of these processes shall be disproportionately arduous, but there is often much difference between them, and the privilege of election is accordingly highly prized. So far as possible, indeed, the preferences even of the poorest workmen are considered in assigning them their line of work, because not only their happiness but their usefulness is thus enhanced. While, however, the wish of the lower grade man is consulted so far as the exigencies of the service permit, he is considered only after the upper grade men have been provided for, and often he has to put up with second or third choice, or even with an arbitrary assignment when help is needed. This privilege of election attends every regrading, and when a man loses his grade he also risks having to exchange the sort of work he likes for some other less to his taste. The results of each regrading, giving the standing of every man in his industry, are gazetted in the public prints, and those who have won promotion since the last regrading receive the nation's thanks and are publicly invested with the badge of their new rank."
"I judge, then, that there has been some notable literature produced in this century."
"Yes," said Dr. Leete. "It has been an era of unexampled intellectual splendor. Probably humanity never before passed through a moral and material evolution, at once so vast in its scope and brief in its time of accomplishment, as that from the old order to the new in the early part of this century. When men came to realize the greatness of the felicity which had befallen them, and that the change through which they had passed was not merely an improvement in details of their condition, but the rise of the race to a new plane of existence with an illimitable vista of progress, their minds were affected in all their faculties with a stimulus, of which the outburst of the mediaeval renaissance offers a suggestion but faint indeed. There ensued an era of mechanical invention, scientific discovery, art, musical and literary productiveness to which no previous age of the world offers anything comparable."
"By the way," said I, "talking of literature, how are books published now? Is that also done by the nation?"
"But how do you manage it? Does the government publish everything that is brought it as a matter of course, at the public expense, or does it exercise a censorship and print only what it approves?"
"Neither way. The printing department has no censorial powers. It is bound to print all that is offered it, but prints it only on condition that the author defray the first cost out of his credit. He must pay for the privilege of the public ear, and if he has any message worth hearing we consider that he will be glad to do it. Of course, if incomes were unequal, as in the old times, this rule would enable only the rich to be authors, but the resources of citizens being equal, it merely measures the strength of the author's motive. The cost of an edition of an average book can be saved out of a year's credit by the practice of economy and some sacrifices. The book, on being published, is placed on sale by the nation."
"The author receiving a royalty on the sales as with us, I suppose," I suggested.
"Not as with you, certainly," replied Dr. Leete, "but nevertheless in one way. The price of every book is made up of the cost of its publication with a royalty for the author. The author fixes this royalty at any figure he pleases. Of course if he puts it unreasonably high it is his own loss, for the book will not sell. The amount of this royalty is set to his credit and he is discharged from other service to the nation for so long a period as this credit at the rate of allowance for the support of citizens shall suffice to support him. If his book be moderately successful, he has thus a furlough for several months, a year, two or three years, and if he in the mean time produces other successful work, the remission of service is extended so far as the sale of that may justify. An author of much acceptance succeeds in supporting himself by his pen during the entire period of service, and the degree of any writer's literary ability, as determined by the popular voice, is thus the measure of the opportunity given him to devote his time to literature. In this respect the outcome of our system is not very dissimilar to that of yours, but there are two notable differences. In the first place, the universally high level of education nowadays gives the popular verdict a conclusiveness on the real merit of literary work which in your day it was as far as possible from having. In the second place, there is no such thing now as favoritism of any sort to interfere with the recognition of true merit. Every author has precisely the same facilities for bringing his work before the popular tribunal. To judge from the complaints of the writers of your day, this absolute equality of opportunity would have been greatly prized."
There is no such thing in a civilized society as self-support. In a state of society so barbarous as not even to know family cooperation, each individual may possibly support himself, though even then for a part of his life only; but from the moment that men begin to live together, and constitute even the rudest of society, self-support becomes impossible. As men grow more civilized, and the subdivision of occupations and services is carried out, a complex mutual dependence becomes the universal rule. Every man, however solitary may seem his occupation, is a member of a vast industrial partnership, as large as the nation, as large as humanity. The necessity of mutual dependence should imply the duty and guarantee of mutual support.
Human history, like all great movements, was cyclical, and returned to the point of beginning. The idea of indefinite progress in a right line was a chimera of the imagination, with no analogue in nature. The parabola of a comet was perhaps a yet better illustration of the career of humanity. Tending upward and sunward from the aphelion of barbarism, the race attained the perihelion of civilization only to plunge downward once more to its nether goal in the regions of chaos.
As for the comparatively small class of violent crimes against persons, unconnected with any idea of gain, they were almost wholly confined, even in your day, to the ignorant and bestial; and in these days, when education and good manners are not the monopoly of a few, but universal, such atrocities are scarcely ever heard of.
"I think you are right," I answered. "I used to give in to the talk about the pricelessness of the right of suffrage, and the denunciation of those whom any stress of poverty could induce to sell it for money, but from the point of view to which you have brought me this morning I am inclined to think that the fellows who sold their votes had a far clearer idea of the sham of our so-called popular government, as limited to the class of functions I have described, than any of the rest of us did, and that if they were wrong it was, as you suggest, in asking too high a price."
"But who paid for the votes?"
"You are a merciless cross-examiner," I said. "The classes which had an interest in controling the government--that is, the capitalists and the office-seekers - did the buying. The capitalists advanced the money necessary to procure the election of the office-seekers on the understanding that when elected the latter should do what the capitalists wanted. But I ought not to give you the impression that the bulk of the votes were bought outright. That would have been too open a confession of the sham of popular government as well as too expensive. The money contributed by the capitalists to procure the election of the office-seekers was mainly expended to influence the people by indirect means. Immense sums under the name of campaign funds were raised for this purpose and used in innumerable devices, such as fireworks, oratory, processions, brass bands, barbecues, and all sorts of devices, the object of which was to galvanize the people to a sufficient degree of interest in the election to go through the motion of voting. Nobody who has not actually witnessed a nineteenth-century American election could even begin to imagine the grotesqueness of the spectacle."
"It seems, then," said Edith, "that the capitalists not only carried on the economic government as their special province, but also practically managed the machinery of the political government as well."
"Oh, yes, the capitalists could not have got along at all without control of the political government. Congress, the Legislatures, and the city councils were quite necessary as instruments for putting through their schemes. Moreover, in order to protect themselves and their property against popular outbreaks, it was highly needful that they should have the police, the courts, and the soldiers devoted to their interests, and the President, Governors, and mayors at their beck."
"It occurs to me, doctor," I said, "that it would have been even better worth the while of a woman of my day to have slept over till now than for me, seeing that the establishment of economic equality seems to have meant for more for women than for men."
"Edith would perhaps not have been pleased with the substitution," said the doctor; "but really there is much in what you say, for the establishment of economic equality did in fact mean incomparably more for women than for men. In your day the condition of the mass of men was abject as compared with their present state, but the lot of women was abject as compared with that of the men. The most of men were indeed the servants of the rich, but the woman was subject to the man whether he were rich or poor, and in the latter and more common case was thus the servant of a servant. However low down in poverty a man might be, he had one or more lower even than he in the persons of the women dependent on him and subject to his will. At the very bottom of the social heap, bearing the accumulated burden of the whole mass, was woman. All the tyrannies of soul and mind and body which the race endured, weighed at last with cumulative force upon her. So far beneath even the mean estate of man was that of woman that it would have been a mighty uplift for her could she have only attained his level. But the great Revolution not merely lifted her to an equality with man but raised them both with the same mighty upthrust to a plane of moral dignity and material welfare as much above the former state of man as his former state had been above that of woman. If men then owe gratitude to the Revolution, how much greater must women esteem their debt to it! If to the men the voice of the Revolution was a call to a higher and nobler plane of living, to woman it was as the voice of God calling her to a new creation."
"Undoubtedly," I said, "the women of the poor had a pretty abject time of it, but the women of the rich certainly were not oppressed."
"The women of the rich," replied the doctor, "were numerically too insignificant a proportion of the mass of women to be worth considering in a general statement of woman's condition in your day. Nor, for that matter, do we consider their lot preferable to that of their poorer sisters. It is true that they did not endure physical hardship, but were, on the contrary, petted and spoiled by their men protectors like over-indulged children; but that seems to us not a sort of life to be desired. So far as we can learn from contemporary accounts and social pictures, the women of the rich lived in a hothouse atmosphere of adulation and affectation, altogether less favorable to moral or mental development than the harder conditions of the women of the poor. A woman of to-day, if she were doomed to go back to live in your world, would beg at least to be reincarnated as a scrub woman rather than as a wealthy woman of fashion. The latter rather than the former seems to us the sort of woman which most completely typified the degradation of the sex in your age."
Edward Bellamy possessed a charming and lovable personality. There was nothing of the militant reformer about him, although he was a man who held steadfastly to his convictions. Looking Backward was followed by a number of social visions and romances depicting the happiness, development, and progress of peoples from the Fraternal State. Later appeared Bellamy's Equality, a work on which he spent much time and thought, in the hope of answering the numerous objections to his social schemes as outlined in Looking Backward.
Bellamy's utopia was addressed to a middle-class readership aspiring to a fuller social life, one free of insecurity over bills or concern with status and downward mobility. They desired genteel amenities, attractive surroundings, and more leisure, but not a life of idleness or luxury. Looking Backward is consumer oriented and devotes little attention to either the details of the factory system of 1887 or the new industrial technology of the year 2000. It, however, describes in great detail the process of distribution-use of credit cards, the ordering of goods from large warehouses and their delivery by means of pneumatic tubes.
Bellamy also envisioned an environmental setting suitable for his new social order. His Boston of the year 2000 is a small city of parklike appearance. Neat, unostentatious homes filled with conveniences face broad treelined boulevards. Conveniently located public laundries and central dining halls relieve the drudgery of housework and end the isolation of domestic life. Dominating the city are handsome and commodious public buildings of classical architecture and gleeming whiteness which provide the center of community life. Needless to say, slums, saloons, and the excitement of crowds or the enticement of loitering before shop windows have been eliminated. An efficient, ordered life is what Bellamy's future promised. The author ingeniously combined state control in matters of production and distribution with private initiative in the arts to project what he regarded as a truly satisfying and liberal society.
Edward Bellamy’s popular novel, Looking Backward 2000-1887, is frequently cited as one of the most influential books in America between the 1880s and the 1930s. This novel of social reform was published in 1888, a time when Americans were frightened by working class violence and disgusted by the conspicuous consumption of the privileged minority. Bitter strikes occurred as labor unions were just beginning to appear and large trusts dominated the nation’s economy. The author thus employs projections of the year 2000 to put 1887 society under scrutiny. Bellamy presents Americans with portraits of a desirable future and of their present day. He defines his perfect society as the antithesis of his current society. Looking Backward embodies his suspicion of free markets and his admiration for centralized planning and deliberate design.
Looking Backward is a promotional argument and an attempt to informally educate the American public through the medium of the romantic novel. From this perspective, it is like Ayn Rand’s monumental Atlas Shrugged (1957) - both present blueprints for the future and have been potential sources for social change. Looking Backward launched a national political movement based on a system of scientific and systematic socialism as readers of the day embraced Bellamy’s novel. By the early 1890s, there were 165 Bellamy Clubs. In Looking Backward, Bellamy called his ideology “nationalism,” and never used the term “socialism.” This ideology viewed the nation as collectively activated in the pursuit of sustenance and survival. As a philosophy of collective control of the nation’s economy, its goal was to rationalize the functions of production and distribution. To this day, many American intellectuals have been attracted to such a system of economic paternalism.
Julian West, a thirty-year-old privileged aristocrat in 1887 Boston, is the main character and narrator of Looking Backward. Having been born into an upper class family, he thought himself to be superior to the working masses and believed that he deserved his privileged life. West is the third generation of his family to have a great deal of money. He is set to marry Edith Bartlett when a house he is having built is completed. Strikes had delayed the completion of West’s house and he, therefore, simply viewed labor conditions as an annoyance due to the setbacks in its construction. He looked at strikes with anger and disdain. West was unconcerned about the great divide between the rich and poor and the gaps between social classes.
On May 30, 1887, Decoration Day, Julian attends ceremonies celebrating and remembering Civil War veterans with Edith Bartlett and her family. He suffers from a sleeping disorder, and upon returning home, he retires to his soundproof and fireproof underground sleeping chamber. In the secluded vaulted bedroom, Dr. Pillsbury, a trained mesmerist, puts Julian into a deep trancelike sleep. Only Dr. Pillsbury and Julian’s servant, Sawyer, knew how to wake him. That night the house burns down and Julian is assumed to have died in the fire along with Sawyer. Edith also thought that Julian had perished. Even she did not know about the sleeping disorder, the hypnosis, and the sleeping chamber. The basement vault is not discovered and West is left undisturbed to sleep for 113 years with his organs and functions in a state of suspended animation.
In the year 2000, Dr. Leete, a retired physician, discovers the vault and Julian’s ageless and uncorrupted body (he has not aged a day) when he is excavating for a new laboratory. The excavation reveals the hidden cellar and West’s perfectly preserved body. When Julian awakens he meets Dr. and Mrs. Leete and their daughter, Edith, and he finds himself in very unfamiliar territory - the 20th century is vastly different from the 19th. Throughout the rest of the novel West questions Leete about the changes that had occurred. As a spokesman for the 20th century and for Bellamy’s ideas on social reform, Dr. Leete systematically and rationally answers Julian’s questions and responds to his concerns. In turn, West serves a spokesman for Bellamy’s 19th century audience. It is through West’s eyes that the reader views the contrasts between the old order and the new utopia.