Antonio Gramsci 1891-1937

Antonio Gramsci Reader: IX Americanism and Fordism

5 Rationalization of Production and Work

SPN, 301-6 (Q2211), 1934

The tendency represented by Leo Davidov [Trotsky] was closely connected to this series of problems, a fact which does not seem to me to have been fully brought out. Its essential content, from this point of view, consisted in an ‘over’-resolute (and therefore not rationalized) will to give supremacy in national life to industry and industrial methods, to accelerate, through coercion imposed from the outside, the growth of discipline and order in production, and to adapt customs to the necessities of work. Given the general way in which all the problems connected with this tendency were conceived, it was destined necessarily to end up in a form of Bonapartism. Hence the inexorable necessity of crushing it. The preoccupations were correct, but the practical solutions were profoundly mistaken, and in this imbalance between theory and practice there was an inherent danger – the same danger, incidentally, which had manifested itself earlier, in 1921. The principle of coercion, direct or indirect, in the ordering of production and work, is correct: but the form which it assumed was mistaken. The military model had become a pernicious prejudice and the militarization of labour was a failure.[3] Interest of Leo Davidov in Americanism. He wrote articles, researched into the ‘byt’ [mode of living] and into literature.[4] These activities were less disconnected than might appear, since the new methods of work are inseparable from a specific mode of living and of thinking and feeling life. One cannot have success in one field without tangible results in the other.

In America rationalization of work and prohibition are undoubtedly connected. The enquiries conducted by the industrialists into the workers’ private lives and the inspection services created by some firms to control the ‘morality’ of their workers are necessities of the new methods of work. People who laugh at these initiatives (failures though they were) and see in them only a hypocritical manifestation of ‘puritanism’ thereby deny themselves any possibility of understanding the importance, significance and objective import of the American phenomenon, which is also the biggest collective effort to date to create, with unprecedented speed, and with a consciousness of purpose unmatched in history, a new type of worker and of man. The expression ‘consciousness of purpose’ might appear humorous to say the least to anyone who recalls Taylor’s phrase about the ‘trained gorilla!’.[5] Taylor is in fact expressing with brutal cynicism the purpose of American society – developing in the worker to the highest degree automatic and mechanical attitudes, breaking up the old psycho-physical nexus of qualified professional work, which demands a certain active participation of intelligence, fantasy and initiative on the part of the worker, and reducing productive operations exclusively to the mechanical, physical aspect. But these things, in reality, are not original or novel: they represent simply the most recent phase of a long process which began with industrialism itself. This phase is more intense than preceding phases, and manifests itself in more brutal forms, but it is a phase which will itself be superseded by the creation of a psycho-physical nexus of a new type, both different from its predecessors and undoubtedly superior. A forced selection will ineluctably take place; a part of the old working class will be pitilessly eliminated from the world of labour, and perhaps from the world tout court.

It is from this point of view that one should study the ‘puritanical’ initiative of American industrialists like Ford. It is certain that they are not concerned with the ‘humanity’ or the ‘spirituality’ of the worker, which are immediately smashed. This ‘humanity and spirituality’ cannot be realized except in the world of production and work and in productive ‘creation’. They exist most in the artisan, in the ‘demiurge’, when the worker’s personality was reflected whole in the object created and when the link between art and labour was still very strong. But it is precisely against this ‘humanism’ that the new industrialism is fighting. ‘Puritanical’ initiatives simply have the purpose of preserving, outside of work, a certain psycho-physical equilibrium which prevents physiological collapse of the worker, exhausted by the new method of production. This equilibrium can only be something purely external and mechanical, but it can become internalized if it is proposed by the worker himself, and not imposed from the outside, if it is proposed by a new form of society, with appropriate and original methods. American industrialists are concerned to maintain the continuity of the physical and muscular-nervous efficiency of the worker. It is in their interests to have a stable, skilled labour force, a permanently well adjusted complex, because the human complex (the collective worker) of an enterprise is also a machine which cannot, without considerable loss, be taken to pieces too often and renewed with single new parts.

The element of so-called high wages also depends on this necessity. It is the instrument used to select and maintain in stability a skilled labour force suited to the system of production and work. But high wages are a double-edged weapon. It is necessary for the worker to spend his extra money ‘rationally’ to maintain, renew and, if possible, increase his muscular-nervous efficiency and not to corrode or destroy it. Thus the struggle against alcohol, the most dangerous agent of destruction of labouring power, becomes a function of the state. It is possible for other ‘puritanical’ struggles as well to become functions of the state if the private initiative of the industrialists proves insufficient or if a moral crisis breaks out among the working masses which is too profound and too widespread, as might happen as a result of a long and widespread crisis of unemployment.

The sexual question is again connected with that of alcohol. Abuse and irregularity of sexual functions is, after alcoholism, the most dangerous enemy of nervous energies, and it is commonly observed that ‘obsessional’ work provokes alcoholic and sexual depravation. The attempts made by Ford, with the aid of a body of inspectors, to intervene in the private lives of his employees and to control how they spent their wages and how they lived is an indication of these tendencies. Though these tendencies are still only ‘private’ or only latent, they could become, at a certain point, state ideology, inserting themselves into traditional puritanism and presenting themselves as a renaissance of the pioneer morality, of the ‘true’ Americanism, etc. The most noteworthy fact in the American phenomenon in relation to these manifestations is the gap which has been formed and is likely to be increasingly accentuated, between the morality and way of life of the workers and those of other strata of the population.

Prohibition has already given an example of this gap. Who drank the alcohol brought into the United States by the bootleggers? Alcohol became a luxury product and even the highest wages were not enough to enable it to be consumed by large strata of the working masses. Someone who works for a wage, with fixed hours, does not have time to dedicate himself to the pursuit of drink or to sport or evading the law. The same observation can be made about sexuality. ‘Womanizing’ demands too much leisure. The new type of worker will be a repetition, in a different form, of peasants in the villages. The relative stability of sexual unions among the peasants is closely linked to the system of work in the country. The peasant who returns home in the evening after a long and hard day’s work wants the ‘venerem facilem parabilemque [easy and accessible love] of Horace. [6] It is not his style to spoon over casual women. He loves his own woman, sure and unfailing, who is free from affectation and doesn’t play little games about being seduced or raped in order to be possessed. It might seem that in this way the sexual function has been mechanized, but in reality we are dealing with the growth of a new form of sexual union shorn of the bright and dazzling colour of the romantic tinsel typical of the petty bourgeois and the Bohemian layabout. It seems clear that the new industrialism wants monogamy: it wants the man as worker not to squander his nervous energies in the disorderly and stimulating pursuit of occasional sexual satisfaction. The employee who goes to work after a night of ‘excess’ is no good for his work. The exaltation of passion cannot be reconciled with the timed movements of productive motions connected with the most perfected automatism. This complex of direct and indirect repression and coercion exercised on the masses will undoubtedly produce results and a new form of sexual union will emerge whose fundamental characteristic would apparently have to be monogamy and relative stability.

It would be interesting to know the statistical occurrence of deviation from the sexual behaviour officially propagandized in the United States, broken down according to social group.

It will show that in general divorce is particularly frequent among the upper classes. This demonstrates the moral gap in the United States between the working masses and the ever more numerous elements of the ruling classes. This moral gap seems to me one of the most interesting phenomena and one which is most rich in consequences. Until recently the American people was a working people. The ‘vocation of work’ was not a trait inherent only in the working class but it was a specific quality of the ruling classes as well. The fact that a millionaire continued to be practically active until forced to retire by age or illness and that his activity occupied a very considerable part of his day, is a typically American phenomenon. This, for the average European, is the weirdest American extravagance. We have noted above that this difference between Americans and Europeans is determined by the absence of ‘tradition’ in the United States, in so far as tradition also means passive residues of all the social forms eclipsed by past history. In the United States, on the other hand, there is a recent ‘tradition’ of the pioneers, the tradition of strong individual personalities in whom the vocation of work had reached its greatest intensity and strength, men who entered directly, not by means of some army of servants and slaves, into energetic contact with the forces of nature in order to dominate them and exploit them victoriously. In Europe it is the passive residues that resist Americanism (they ‘represent quality’, etc.) because they have the instinctive feeling that the new forms of production and work would sweep them away implacably. But if it is true that in Europe the old but still unburied residues are due to be definitively destroyed, what is beginning to happen in America itself? The moral gap mentioned above shows that ever wider margins of social passivity are in the process of being created. It would appear that women have a particularly important role here. The male industrialist continues to work even if he is a millionaire, but his wife and daughters are turning, more and more, into ‘luxury mammals’. Beauty competitions, competitions for new film actresses (recall the 30,000 Italian girls who sent photographs of themselves in bathing costumes to Fox in 1926), the theatre, etc., all of which select the feminine beauty of the world and put it up for auction, stimulate the mental attitudes of prostitution, and ‘white slaving’ is practised quite legally among the upper classes. The women, with nothing to do, travel; they are continually crossing the ocean to come to Europe, escaping prohibition in their own country and contracting ‘marriages’ for a season. (It is worth recalling that ships’ captains in the United States have been deprived of their right to celebrate marriages on board ship, since so many couples get married on leaving Europe and divorced again before disembarking in America.) Prostitution in a real sense is spreading, in a form barely disguised by fragile legal formulae.

These phenomena proper to the upper classes will make more difficult any coercion on the working masses to make them conform to the needs of the new industry. In any case they are determining a psychological split and accelerating the crystallization and saturation of the various social groups, thereby making evident the way that these groups are being transformed into castes just as they have been in Europe.