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<div type="essay">
            <head>Sarvodaya II<note type="scholarNote">This is the second in a series of essays that Gandhi published in his weekly newspaper Indian Opinion wherein he provided a paraphrase of John Ruskin's essay "Unto This Last." This essay was foundational to Gandhi's decision to found his first community, Phoenix Settlement, and to his philosophy of universal wellbeing (sarvodaya).</note></head>

<dateline><title>Indian Opinion</title> <docDate>May 23, 1908</docDate></dateline>
               <div><head>Roots of Truth [continued]</head>
            <p>I do not doubt the conclusions of the science of economics [if its premises are
               accepted]. If a gymnast formulated laws on the assumption that man is made only of
               flesh without a skeleton, those laws might well be valid, but they would not apply to
               man, since man has a skeleton. In the same way, the laws of political economy may be
               valid but they cannot apply to man, who is subject to affections. A physical-culture
               expert may suggest that man’s flesh be detached from the skeleton, rolled into
               pellets, and then drawn out into cables. He may then say that the re-insertion of the
               skeleton will cause little inconvenience. We should describe such a man as a madcap,
               for the laws of physical culture cannot be based on the separation of the skeleton
               from the flesh. In the same manner, the laws of political economy which exclude human
               affections are of no use to man. And yet the political economists of today behave
               exactly like the gymnastic instructor. According to their mode of reasoning, man is a
               mere body – a machine – and they base their laws on this assumption. Though aware
               that man has a soul, they do not take it into account. How can such a science apply
               to man, in whom the soul is the predominant element?</p>
            <p>Every time there is a strike, we have a clear proof that economics is not a science,
               that it is worse than useless. In such situations, the employers take one view of the
               matter, the workers another. Here we cannot apply the laws of supply and demand. Men
               rack their brains to prove that the interests of the employers and the employees are
               identical. These men know nothing of such matters. In fact, it does not always follow
               that because their worldly interests – economic interests – are at variance men must
               be antagonistic to each other. Let us suppose that the members of a family are
               starving. The family consists of a mother and her children. They have only one crust
               of bread between them. All of them are hungry. Here, the interests of the two – of
               the mother on the one hand, and the children on the other – are mutually opposed. If
               the mother eats, the children will starve; if the children are fed, the mother will
               go hungry. There is no hostility between the mother and the children for that reason;
               they are not antagonistic to one another. Though the mother is the stronger, she does
               not eat up the bread. The same is true of men’s relations with one another.</p>
            <p>Let us suppose that there is no difference between men and animals, and that we must
               fight like animals in pursuit of our respective interests. Even so we can lay down no
               general rule either way on whether or not the employer and the employee will always
               remain hostile to each other. Their attitudes change with circumstances. For
               instance, it is in the interest of both that work should be well and properly done
               and a just price obtained for it. But in the division of profits, the gain of the one
               may or may not be the loss of the other. It does not serve the employer’s interests
               to pay wages so low as to leave his men sickly and depressed. Nor does it serve the
               worker’s interests to demand a high wage irrespective of whether the factory pays its
               way or not. If the owner does not have enough money to keep the engine-wheels in
               repair, it will obviously be wrong for the worker to demand full wages or to demand
               any wages at all.</p>
            <p>We can thus see that we are not likely to succeed in constructing a sciences on the
               basis of the principle of supply and demand. It was never God’s intention that the
               affairs of men should be conducted on the principle of profit and loss. Justice must
               provide the basis. Man must give up, therefore, all thought of advancing his
               interests by following expediency regardless of moral considerations. It is not
               always possible to predict with certainty the outcome of a given line of conduct. But
               in most cases we can determine whether a certain act is just or unjust. We can also
               assert that the result of moral conduct is bound to be good. We cannot predict what
               that result will be, or how it will come about.</p>
            <p>Justice includes affection. The relation between master and operative depends on this
               element of affection. Let us assume that the master wants to exact the utmost amount
               of work from his servant. He allows him no time for rest, pays him a low wage, and
               lodges him in a garret. In brief, he pays him a bare subsistence wage. It may be
               argued that there is no injustice in all this. The servant has placed all his time at
               the master’s disposal in return for a given wage, and the latter avails himself of
               it. He determines the limits of hardship in exacting work by reference to what others
               do. If the servant can get a better place, he is free to take it. This is called
               economics by those who formulate the laws of supply and demand. They assert that it
               is profitable to the master thus to exact the maximum amount of work for the minimum
               wage. In the long run, the entire society will benefit by it and, through the
               society, the servant himself.</p>
            <p>But on reflection we find that this is not quite true. This method of calculation
               would have been valid if the employee were a mere machine which required some kind of
               force to drive it. But in this case the motive power of the servant is his soul, and
               soul-force contradicts and falsifies all the calculations of the economists. The
               machine that is man cannot be driven by the money-fuel to do the maximum amount of
               work. Man will give of his best only when his affections are brought into play. The
               master-servant nexus must not be a pecuniary one, but one of love.<note type="scholarNote">Gandhi continued his paraphrase of Ruskin's "Unto This Last" in his weekly newspaper. See "Sarvodaya III" for the next installation.</note></p></div>

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