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VILLAGE ECONOMY > VILLAGE SWARAJ > Theory of Trusteeship

 

09. Theory of Trusteeship

Supposing I have come by a fair amount of wealth either by way of legacy, or by means of trade and industry, I must know that all that wealth does not belong to me, what belongs to me is the right to an honourable livelihood, no better than that enjoyed by millions of others. The rest of my wealth belongs to the community and must be used for the welfare of the community. I enunciated this theory when the Socialist theory was placed before the country in respect to the possessions held by zamindars and ruling chiefs. They would do away with these privileged classes. I want them to outgrow their greed and sense of possession, and to come down in spite of their wealth to the level of those who earn their bread by labour. The labourer has to realize that the wealthy man is less owner of his wealth than the labourer is owner of his own, viz. the power to work.

The question how many can be real trustees according to this definition is beside the point. If the theory is true, it is immaterial whether many live up to it or only one man lives up to it. The ques­tion is of conviction. If you accept the principle of Ahimsa, you have to strive to live up to it, no matter whether you succeed or fail. There is nothing in this theory which can be said to be beyond the grasp of intellect, though you may say it is difficult of practice.

H., 3-6-’39, p.145


You may say that trusteeship is a legal fiction. But if people meditate over it constantly and try to act up to it, then life on earth would be governed far more by love than it is at present. Absolute trusteeship is an abstraction like Euclid's definition of a point, and is equally unattainable. But if we strive for it, we shall be able to go further in realizing a state of equality on earth than by any other method. ... It is my firm conviction that if the State suppressed capitalism by violence, it will be caught in the coils of violence itself, and fail to develop non-violence at any time. The State represents violence in a concentrated and organized form. The individual has a soul, but as the State is a soulless machine, it can never be weaned from violence to which it owes its very existence. Hence I prefer the doctrine of trusteeship. The fear is always there that the State may use too much violence against those who differ from it. I would be very happy indeed if the people concerned behaved as trustees; but if they fail, I believe we shall have to deprive them of their possessions through the State with the minimum exercise of violence... (That is why I said at the Round Table Conference that every vested interest must be subjected to scrutiny, and confis­cation ordered where necessary... with or without compensation as the case demanded.) What I would personally prefer would be not a centralization of power in the hands of the State, but an exten­sion of the sense of trusteeship; as in my opinion the violence of private ownership is less injurious than the violence of the State. However, if it is un­avoidable, I would support a minimum of State- ownership.

Modern Review, 1935, p.412


It has become the fashion these days to say that society cannot be organized or run on non-violent lines. I join issue on that point. In a family, when the father slaps his delinquent child, the latter does not think of retaliating. He obeys his father not because of the deterrent effect of the slap but because of the offended love which he senses behind it. That in my opinion is an epitome of the way in which society is or should be governed. What is true of the family must be true of society which is but a larger family.

H., 3-12-’38, p.358


I hold that non-violence is not merely a personal virtue. It is also a social virtue to be cultivated like the other virtues. Surely society is largely regulated by the expression of non-violence in its mutual dealings. What I ask for is an extension of it on a larger, national and international scale.

H., 7-1-’39, p.417


My theory of 'trusteeship' is no make-shift, certainly no camouflage. I am confident that it will survive all other theories. It has the sanction of philosophy and religion behind it. That possessors of wealth have not acted up to the theory does not prove its falsity; it proves the weakness of the wealthy. No other theory is compatible with non­violence. In the non-violent method the wrong­doer compasses his own end, if he does not undo the wrong. For, either through non-violent non-co-operation he is made to see the error, or he finds himself completely isolated.

H., 16-12-’39, p.376


I have no hesitation in endorsing the opinion that generally rich men and for that matter most men are not particular as to the way they make money. In the application of the method of non-violence, one must believe in the possibility of every person, however, depraved, being reformed under humane and skilled treatment. We must appeal to the good in human beings and expect response. Is it not conducive to the wellbeing of society that every member uses all his talents, only not for personal aggrandizement but for the good of all? We do not want to produce a dead equality where every person becomes or is rendered incapable of using his ability to the utmost possible extent. Such a society must ultimately perish. I therefore suggest that my advice that moneyed men may earn their crores (honestly only, of course) but so as to dedicate them to the service of ail is perfectly sound. “तेन त्यक्तेन भुंजीथाः” is a mantra based on uncommon knowledge. It is the surest method to evolve a new order of life of universal benefit in the place of the present one where each one lives for himself without regard to what happens to his neighbour.

H., 22-2-’42, p.49