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Rh them. I believe the mission of the intelligent is this: we are to see what the workers are doing, and then try to understand why they do it; not tell them itsit's [sic] right or itsit's [sic] wrong, but analyze the condition and see if possibly they do not best understand their need and if, out of the condition, there may develop a theory that will be of general utility. , sabotage are theories born of such facts and experiences. But for us to place ourselves in a position of censorship is to alienate ourselves entirely from sympathy and utility with the very people we are supposed to serve.

Sabotage is objected to on the ground that it destroys the of the individual, whatever that is! The moral fiber of the workingman! Here is a poor workingman, works twelve hours a day seven days a week for two dollars a day in the steel mills of Pittsburg. For that man to use sabotage is going to destroy his moral fiber. Well, if it does, then moral fiber is the only thing he has left. In a stage of society where men produce a completed article, for instance if a shoemaker takes a piece of raw leather, cuts it, designs it, plans the shoes makes every part of the shoes, turns out a finished product, that represents to him what the piece of sculpturing represents to the artist, there is joy in, there is joy in labor. But can anyone believe that a shoe factory worker, one of a hundred men, each doing a small part of the complete whole, standing before a machine for instance and listening to this ticktack all day long—that such a man has any joy in his work or any pride in the ultimate product? The silk worker for instance may make beautiful things, fine