The 1832 Reform Act was a victory for the bourgeoisie as a whole, but the workers were left to pursue their own interests and demands for political rights and freedoms via the Chartist Movement. The large-scale, industrial capitalists, again, required the support of the workers to consolidate their victory, in 1848, against the other sections of the bourgeoisie – the commercial bourgeoisie and financial oligarchy – and its political reflection was the creation of the Liberal Party, in which the big industrial capitalists sat side by side with the trades union representatives of the workers.
The same was true in France, but its political revolution was far more thoroughgoing than its British equivalent. The Monarchy, and large sections of the aristocracy faced the criticism of the guillotine.
“To be sure, the bourgeoisie had already developed rapidly during the Revolution, partly by speculation in the lands of the nobility and of the Church which had been confiscated and then sold, and partly by frauds on the nation by means of army contracts. It was precisely the domination of these swindlers that brought France and the Revolution to the verge of ruin under the Directorate, and thus gave Napoleon the pretext for his coup d'etat.” (p 331)
For Saint-Simon, rather like with the Physiocrats, the “workers” were not just the labourers, but also the capitalists, be they industrial capitalists or the merchants and bankers. The Revolution set this mass of “the people” against the idlers of the old aristocracy, but the idlers were not confined to them, but, also, all those that simply lived off their incomes without taking any part in production. At a time when capitalist production was still relatively undeveloped, compared to the later large-scale production, it is easy to see why this distinction was made.
For Saint-Simon, The Reign of Terror showed that the actual workers, the great mass of labourers and petty-bourgeois, did not have the capacity to lead the country.
“Who then was to lead and command? According to Saint-Simon, science and industry, both united by a new religious bond destined to restore that unity of religious ideas which had been broken since the Reformation – a necessarily mystical and rigidly hierarchical “new Christianity”. But science was the scholars; and industry was, in the first place, the active bourgeois, manufacturers, merchants and bankers. Of course, these bourgeois were to transform themselves into public officials, into trustees of society, of a sort; but they were still to hold a commanding and even economically privileged position vis-a-vis the workers. The bankers especially were to be called upon to direct the whole of social production by the regulation of credit. This conception was in exact keeping with a time when large-scale industry and with it the chasm between bourgeoisie and proletariat were only just coming into existence in France.” (p 331-2)
Here can clearly be seen, even before the development of large-scale, socialised capital/imperialism, the basic outlines of social-democracy. A shared interest between capital and labour, but with the professional middle-class representatives of capital “functioning capitalists”, managing national production on behalf of “society”. Along with it goes the required planning and regulation of production and credit. All of this is contained in the statist ideas of Lassaleanism and Fabianism.
“But what Saint-Simon especially lays stress on is this: what interests him first and above all other things is the lot of “the largest and poorest class” (la classe la plus nombreuse et las plus pauvre).” (p 332)
Unfortunately, that same kind of moralism pervades much of today's Left. It confuses “the poorest” with the working-class, just as it confuses “the rich”, by which if often means the affluent, with the bourgeoisie, and worse, the owners of capital. As Marx set out in relation to the hand-loom weavers, and Lenin set out in relation to the poorest peasants, the poorest (actually the least affluent, i.e. least net income) are not the workers but, setting aside the paupers and chronically unemployed, the great mass of the petty-bourgeoisie. These layers, the breeding ground of reaction and fascism, and which, today, is the foundation of Trumpism, Faragism, Starmerism, Bolsonarism, and all the other reactionary nationalist movements, can never be the prime concern of Marxists.
Our concern, today, can only be with the organised working-class, which is, itself, now, the collective owner of all the socialised capital that dominates production, and, via its pension funds, also, the collective owners of a large part of the fictitious capital, which draws its revenues from that socialised capital's profit. But, in neither case is the working-class allowed, by law, to exercise control over its own property. That, today, is the property question that Marxists must address in their programmes.
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