Unto this Last; The Political Economy of Art; Essays on Political Economy

by John Ruskin

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Genres: Economics

309 pages, Kindle Edition

Published June 28, 1907

About the author

Librarian Note: There is more than one author by this name in the Goodreads database.

John Ruskin was an English writer, philosopher, art historian, art critic and polymath of the Victorian era. He wrote on subjects as varied as geology, architecture, myth, ornithology, literature, education, botany and political economy.
Ruskin was heavily engaged by the work of Eugène-Emmanuel Viollet-le-Duc which he taught to all his pupils including William Morris, notably Viollet-le-Duc's Dictionary, which he considered as "the only book of any value on architecture". Ruskin's writing styles and literary forms were equally varied. He wrote essays and treatises, poetry and lectures, travel guides and manuals, letters and even a fairy tale. He also made detailed sketches and paintings of rocks, plants, birds, landscapes, architectural structures and ornamentation. The elaborate style that characterised his earliest writing on art gave way in time to plainer language designed to communicate his ideas more effectively. In all of his writing, he emphasised the connections between nature, art and society.
Ruskin was hugely influential in the latter half of the 19th century and up to the First World War. After a period of relative decline, his reputation has steadily improved since the 1960s with the publication of numerous academic studies of his work. Today, his ideas and concerns are widely recognised as having anticipated interest in environmentalism, sustainability and craft.
Ruskin first came to widespread attention with the first volume of Modern Painters (1843), an extended essay in defence of the work of J.M.W. Turner in which he argued that the principal role of the artist is "truth to nature". From the 1850s, he championed the Pre-Raphaelites, who were influenced by his ideas. His work increasingly focused on social and political issues. Unto This Last (1860, 1862) marked the shift in emphasis. In 1869, Ruskin became the first Slade Professor of Fine Art at the University of Oxford, where he established the Ruskin School of Drawing. In 1871, he began his monthly "letters to the workmen and labourers of Great Britain", published under the title Fors Clavigera (1871–1884). In the course of this complex and deeply personal work, he developed the principles underlying his ideal society. As a result, he founded the Guild of St George, an organisation that endures today.

Reviews

[Chris Herdt]

My favorite part of this book so far is one of the footnotes, where Ruskin raves about the importance of the writings of Charles Dickens, and in particular, Hard Times.

[Suzammah · Rating 3 out of 5]

To be rich requires others to be poor:
29. There is, however, another reason for this habit of mind; namely, that an accumulation of real property is of little use to its owner, unless, together with it, he has commercial power over labour. Thus, suppose any person to be put in possession of a large estate of fruitful land, with rich beds of gold in its gravel, countless herds of cattle in its pastures; houses, and gardens, and storehouses full of useful stores; but suppose, after all, that he could get no servants? In order that he may be able to have servants, some one in his neighbourhood must be poor, and in want of his gold-or his corn. Assume that no one is in want of either, and that no servants are to be had. He must, therefore, bake his own bread, make his own clothes, plough his own ground, and shepherd his own flocks. His gold will be as useful to him as any other yellow pebbles on his estate. His stores must rot, for he cannot consume them. He can eat no more than another man could eat, and wear no more than another man could wear. He must lead a life of severe and common labour to procure even ordinary comforts; he will be ultimately unable to keep either houses in repair, or fields in cultivation; and forced to content himself with a poor man's portion of cottage and garden, in the midst of a desert of wasteland, trampled by wild cattle, and encumbered by ruins of palaces, which he will hardly mock at himself by calling ‘his own’.

Wealth isn’t about wealth, it’s about power:
30. The most covetous of mankind would, with small exul-tation, I presume, accept riches of this kind on these terms.
What is really desired, under the name of riches, is essentially, power over men; in its simplest sense, the power of obtaining for our own advantage the labour of servant, tradesman, and artist; in wider sense, authority of directing large masses of the nation to various ends (good, trivial or hurtful, according to the mind of the rich person). And this power of wealth of course is greater or less in direct proportion to the poverty of the men over whom it is exercised, and in inverse proportion to the number of persons who are as rich as ourselves, and who are ready to give the same price for an article of which the supply is limited. If the musician is poor, he will sing for small pay, as long as there is only one person who can pay him; but if there be two or three, he will sing for the one who offers him most.
And thus the power of the riches of the patron (always imperfect and doubtful, as we shall see presently (§39), even when most authoritative) depends first on the poverty of the artist, and then on the limitation of the number of equally wealthy persons, who also want seats at the concert. So that, as abovefect and doubtful, as we shall see presently (§39), even when most authoritative) depends first on the poverty of the artist, and then on the limitation of the number of equally wealthy persons, who also want seats at the concert. So that, as above stated, the art of becoming "rich," in the common sense, is not absolutely nor finally the art of accumulating much money for ourselves, but also of contriving that our neighbours shall have less. In accurate terms, it is "the art of establishing the maximum inequality in our own favour."

However he does think there is such thing as just wealth, obtained through just payment of labour. This believes that inequality can be just.

Indeed he considers equality to be impossible because some people are just better than others:
, I think it necessary to answer for myself only this: that if there be any one point insisted on throughout my works more frequently than another, that one point is the impossibility of Equality. My continual aim has been to show the eternal superiority of some men to others, sometimes even of one man to all others; and to show also the advisability of appointing such persons or person to guide, to lead, or in occasional even to compel and subdue, their inferiors, according to their own better knowledge and wiser will.

On a plus point, he ridiculed the idea that political economy is a science!

Clear pointers towards his environmental stance too - that wealth upon wealth could only be enjoyed by an ignorant tyrant and there is beauty in nature as much as there is use in cultivation.