The Gospel of Wealth Book by Andrew Carnegie About this resultShareShareFacebookWhatsAppXEmailClick to copy linkShare linkLink copiedClaim this knowledge panelSend feedback Book preview

By 5 p.m. the afternoon of September 15, 1896, nearly 50,000 people had gathered anxiously on a wide stretch of Texas prairie near Waco. Moments later, they watched two 35-ton locomotives, each pulling seven boxcars, collide head-on at a combined speed of 120 miles per hour

This, then, is held to be the duty of the man of Wealth: … becoming the mere agent and trustee for his poorer brethren,<hypothesis-highlight class="hypothesis-highlight other-content"> bringing to their service his superior wisdom, experience, and ability to administer, doing for them better than they would or could do for themselves.</hypothesis-highlight>

<hypothesis-highlight class="hypothesis-highlight other-content">But the millionaire will be but a trustee for the poor; entrusted for a season with a part of the increased wealth of the community, but administering it for the community far better than it did, or would have done, of itself.</hypothesis-highlight>

It is the Age of Machinery, in every outward and inward sense of that word; the age which, with its whole undivided might, forwards, teaches and practises the great art of adapting means to ends. Nothing is now done directly, or by hand; all is by rule and calculated contrivance.

No Queen Christina, in these times, needs to send for her Descartes; no King Frederick for his Voltaire, and painfully nourish him with pensions and flattery: any sovereign of taste, who wishes to enlighten his people, has only to impose a new tax, and with the proceeds establish Philosophic Institutes.

Equally mechanical, and of equal simplicity, are the methods proposed by both parties for completing or securing this all-sufficient perfection of arrangement. It is no longer the moral, religious, spiritual condition of the people that is our concern, but their physical, practical, economical condition, as regulated by public laws. Thus is the Body-politic more than ever worshipped and tendered; but the Soul-politic less than ever. Love of country, in any high or generous sense, in any other than an almost animal sense, or mere habit, has little importance attached to it in such reforms, or in the opposition shown them. Men are to be guided only by their self-interests. Good government is a good balancing of these; and, except a keen eye and appetite for self-interest, requires no virtue in any quarter. To both parties it is emphatically a machine: to the discontented, a "taxing-machine "; to the contented [106/107], a "machine for securing property." Its duties and its faults are not those of a father, but of an active parish-constable.

The truth is, men have lost their belief in the Invisible, and believe, and hope, and work only in the Visible; or, to speak it in other words: This is not a Religious age. Only the material, the immediately practical, not the divine and spiritual, is important to us. The infinite, absolute character of Virtue has passed into a finite, conditional one; it is no longer a worship of the Beautiful and Good; but a calculation of the Profitable. Worship, indeed, in any sense, is not recognised among us, or is mechanically explained into Fear of pain, or Hope of pleasure. Our true Deity is Mechanism. It has subdued external Nature for us, and we think it will do all other things. We are Giants in physical power: in a deeper than metaphorical sense, we are Titans, that strive, by heaping mountain on mountain, to conquer Heaven also.

Black America has escaped popular memory perhaps due both to its smaller production run and inability to create lasting dramatic storylines. Wild West shows helped establish the classic settler colonial drama of “cowboys versus Indians”, but Black America presented something somewhat different — plantations without White antagonists, racial uplift without a whisper of who was keeping the race down to begin with.