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in the degree of faith and self-confidence in which it was held by the business
men themselves.
The most explicit evidence of the external decline is to be found in social and
economic legislation. For A.V.Dicey, still the chief guide to legislative opinion
in the nineteenth century, the 1860’s marked the turning point between
individualism and collectivism.
1
But these terms are too crude and over-
simplified to express the change fully. As we saw in Chapter VIII, there were
two distinct versions of individualism, corresponding to the distinction between
the natural and the artificial harmony of interests broadly associated with Adam
Smith and Bentham respectively. The second, Benthamite, version could easily
spill over into what the Victorians called collectivism. Was a professional police
force, for example, which intervened to protect the liberty of the individual, an
individualist or collectivist instrument? If the former, what were the factory,
mines, sanitary, and food and drugs inspectors who intervened to protect
children, young persons, women, adult men in dangerous trades, and finally the
whole community from exploitation, negligence, injury and death by maiming
and poisoning? At this point individualism overlapped with collectivism.
The ambiguities of collectivism were more complex still, for the word was
used by the Victorians, in relation to State intervention, in at least seven senses. It
meant, first, the kind of State intervention which overlapped individualism,
essentially an extension of the police function, to protect individuals from the
illegal acts of others, as in the regulation of factories, mines, public health,
common lodging houses, and food and drugs. This readily spilled over into the
second, the enforcement of minimum standards of private provision, as in factory
education or general housing legislation. Thirdly, it meant State aid to
individuals or bodies making private provision, as in the education grants from
1833. Fourthly, it meant State provision, in whole or in part, for particular
groups, such as aged paupers, lunatics, orphan children, or the sick poor, for all of
whom special arrangements were made by the 1860’s. Fifthly, it meant State
provision for all willing to accept it, as in the Public Libraries Act, 1851, the
Education Act, 1870, or the Act of 1885 admitting non-paupers to poor-law
hospitals. Sixthly, it could mean compulsory State provision, whether or not the
individual wanted it, as in the National Insurance Act, 1911, discussed though not
achieved in the Victorian age.
1
Finally, it could mean the State ownership, in
whole or in part, of the means of production, distribution and exchange, mooted
for the railways by Gladstone’s Act of 1844, and much discussed in relation to
land by the early 1880’s.
Dicey, indeed, used collectivism in two further senses, derived from
contemporary discussion. For him, ‘trade unionism, which means collective
bargaining, and involves practical restrictions on individual freedom of contract,’
1
Dicey, op. cit., p. 64, where he pinpoints the change to 1865, though elsewhere, pp. 63
and 217, he gives it as 1870.
ENTREPRENEURIAL SOCIETY: IDEAL AND REALITY 361