Project Gutenberg · 59, free ebooks. My Life and Work by Henry Ford. No cover available. Download; Bibrec Download This eBook. Henry Ford: Highlights of His Life by Henry Ford Museum and Greenfield Village. Book Cover. Download; Bibrec Download This eBook. ks. Doubtless our order will merge by degrees into another, and the new one will also work--but not so much by reason of what it is as by reason of what men will.
|Language:||English, Spanish, Arabic|
|Distribution:||Free* [*Registration Required]|
Ebook `My Life and Work`: ebooks list of Henry Ford. Editorial Reviews. About the Author. Henry Ford (–) was an American industrialist My Life and Work - Kindle edition by Henry Ford. Download it once . Editorial Reviews. About the Author. Henry Ford (July 30, – April 7, ) was an American industrialist, the founder of the Ford Motor Company, and the.
If you have not received any information after contact with Australia Post, please contact us to confirm that the details for delivery logged with us are correct. We will then contact you with the appropriate action. The consignment number is emailed to you along with the invoice at the time of shipment. Please be aware that the delivery time frame may vary according to the area of delivery - the approximate delivery time is usually between business days.
For enquiries regarding the delivery of your order, contact Star Track Customer Service on 13 23 45 - and quote the above consignment number. If you have not received any information after contact with Star Track, please contact us to confirm that the address for delivery logged with us are correct. Who Was Marie Curie? Wright Brothers Lapbook Printed Edition. What Was Pompeii? Born on a small farm in rural Michigan, Henry Ford's humble beginnings were no match for his ambition.
Michael Burgan Illustrated By: Ted Hammond, Nancy Harrison Format: Penguin Workshop Publication Date: Who Was? Related Products. Who Was Charles Dickens? Pamela D. Pollack , Meg Belviso. Who Was Theodore Roosevelt? Who Was Winston Churchill?
Ellen Labrecque. Who Was Bruce Lee? Jim Gigliotti. Have a question about this product? Ask us here. I take them as concrete evidence of the working out of a theory of business, which I hope is something more than a theory of business—a theory that looks toward making this world a better place in which to live. The fact that the commercial success of the Ford Motor Company has been most unusual is important only because it serves to demonstrate, in a way which no one can fail to understand, that the theory to date is right.
Considered solely in this light I can criticize the prevailing system of industry and the organization of money and society from the standpoint of one who has not been beaten by them.
As things are now organized, I could, were I thinking only selfishly, ask for no change. If I merely want money the present system is all right; it gives money in plenty to me. But I am thinking of service. The present system does not permit of the best service because it encourages every kind of waste—it keeps many men from getting the full return from service.
And it is going nowhere. It is all a matter of better planning and adjustment. I have no quarrel with the general attitude of scoffing at new ideas.
It is better to be skeptical of all new ideas and to insist upon being shown rather than to rush around in a continuous brainstorm after every new idea. Skepticism, if by that we mean cautiousness, is the balance wheel of civilization. Most of the present acute troubles of the world arise out of taking on new ideas without first carefully investigating to discover if they are good ideas. An idea is not necessarily good because it is old, or necessarily bad because it is new, but if an old idea works, then the weight of the evidence is all in its favor.
Ideas are of themselves extraordinarily valuable, but an idea is just an idea. Almost any one can think up an idea. The thing that counts is developing it into a practical product.
I am now most interested in fully demonstrating that the ideas we have put into practice are capable of the largest application—that they have nothing peculiarly to do with motor cars or tractors but form something in the nature of a universal code. I am quite certain that it is the natural code and I want to demonstrate it so thoroughly that it will be accepted, not as a new idea, but as a natural code.
The natural thing to do is to work—to recognize that prosperity and happiness can be obtained only through honest effort. Human ills flow largely from attempting to escape from this natural course. I have no suggestion which goes beyond accepting in its fullest this principle of nature. I take it for granted that we must work. All that we have done comes as the result of a certain insistence that since we must work it is better to work intelligently and forehandedly; that the better we do our work the better off we shall be.
All of which I conceive to be merely elemental common sense.
I am not a reformer. I think there is entirely too much attempt at reforming in the world and that we pay too much attention to reformers. We have two kinds of reformers. Both are nuisances. The man who calls himself a reformer wants to smash things.
He is the sort of man who would tear up a whole shirt because the collar button did not fit the buttonhole. It would never occur to him to enlarge the buttonhole. This sort of reformer never under any circumstances knows what he is doing.
Experience and reform do not go together. A reformer cannot keep his zeal at white heat in the presence of a fact. He must discard all facts. Since a great many persons have received brand-new intellectual outfits.
Many are beginning to think for the first time. They opened their eyes and realized that they were in the world. Then, with a thrill of independence, they realized that they could look at the world critically. They did so and found it faulty. The intoxication of assuming the masterful position of a critic of the social system—which it is every man's right to assume—is unbalancing at first. The very young critic is very much unbalanced. He is strongly in favor of wiping out the old order and starting a new one.
They actually managed to start a new world in Russia. It is there that the work of the world makers can best be studied. We learn from Russia that it is the minority and not the majority who determine destructive action. We learn also that while men may decree social laws in conflict with natural laws, Nature vetoes those laws more ruthlessly than did the Czars.
Nature has vetoed the whole Soviet Republic. For it sought to deny nature. It denied above all else the right to the fruits of labour. Some people say, "Russia will have to go to work," but that does not describe the case. The fact is that poor Russia is at work, but her work counts for nothing. It is not free work. In the United States a workman works eight hours a day; in Russia, he works twelve to fourteen.
In the United States, if a workman wishes to lay off a day or a week, and is able to afford it, there is nothing to prevent him. In Russia, under Sovietism, the workman goes to work whether he wants to or not. The freedom of the citizen has disappeared in the discipline of a prison-like monotony in which all are treated alike. That is slavery. Freedom is the right to work a decent length of time and to get a decent living for doing so; to be able to arrange the little personal details of one's own life.
It is the aggregate of these and many other items of freedom which makes up the great idealistic Freedom. The minor forms of Freedom lubricate the everyday life of all of us. Russia could not get along without intelligence and experience. As soon as she began to run her factories by committees, they went to rack and ruin; there was more debate than production. As soon as they threw out the skilled man, thousands of tons of precious materials were spoiled.
The fanatics talked the people into starvation. The Soviets are now offering the engineers, the administrators, the foremen and superintendents, whom at first they drove out, large sums of money if only they will come back.
Bolshevism is now crying for the brains and experience which it yesterday treated so ruthlessly. All that "reform" did to Russia was to block production. There is in this country a sinister element that desires to creep in between the men who work with their hands and the men who think and plan for the men who work with their hands.
The same influence that drove the brains, experience, and ability out of Russia is busily engaged in raising prejudice here. We must not suffer the stranger, the destroyer, the hater of happy humanity, to divide our people. In unity is American strength—and freedom. On the other hand, we have a different kind of reformer who never calls himself one.
He is singularly like the radical reformer. The radical has had no experience and does not want it. The other class of reformer has had plenty of experience but it does him no good.
I refer to the reactionary—who will be surprised to find himself put in exactly the same class as the Bolshevist. He wants to go back to some previous condition, not because it was the best condition, but because he thinks he knows about that condition.
The one crowd wants to smash up the whole world in order to make a better one. The other holds the world as so good that it might well be let stand as it is—and decay. The second notion arises as does the first—out of not using the eyes to see with. It is perfectly possible to smash this world, but it is not possible to build a new one.
It is possible to prevent the world from going forward, but it is not possible then to prevent it from going back—from decaying. It is foolish to expect that, if everything be overturned, everyone will thereby get three meals a day. Or, should everything be petrified, that thereby six per cent, interest may be paid. The trouble is that reformers and reactionaries alike get away from the realities—from the primary functions. One of the counsels of caution is to be very certain that we do not mistake a reactionary turn for a return of common sense.
We have passed through a period of fireworks of every description, and the making of a great many idealistic maps of progress. We did not get anywhere. It was a convention, not a march. Lovely things were said, but when we got home we found the furnace out.
Reactionaries have frequently taken advantage of the recoil from such a period, and they have promised "the good old times"—which usually means the bad old abuses—and because they are perfectly void of vision they are sometimes regarded as "practical men.
The primary functions are agriculture, manufacture, and transportation. Community life is impossible without them. They hold the world together. Raising things, making things, and earning things are as primitive as human need and yet as modern as anything can be. They are of the essence of physical life. When they cease, community life ceases. Things do get out of shape in this present world under the present system, but we may hope for a betterment if the foundations stand sure. The great delusion is that one may change the foundation—usurp the part of destiny in the social process.
The foundations of society are the men and means to grow things, to make things, and to carry things. As long as agriculture, manufacture, and transportation survive, the world can survive any economic or social change. As we serve our jobs we serve the world. There is plenty of work to do. Business is merely work. Speculation in things already produced—that is not business. It is just more or less respectable graft. But it cannot be legislated out of existence. Laws can do very little.
Law never does anything constructive. It can never be more than a policeman, and so it is a waste of time to look to our state capitals or to Washington to do that which law was not designed to do. As long as we look to legislation to cure poverty or to abolish special privilege we are going to see poverty spread and special privilege grow.
We have had enough of looking to Washington and we have had enough of legislators—not so much, however, in this as in other countries—promising laws to do that which laws cannot do. When you get a whole country—as did ours—thinking that Washington is a sort of heaven and behind its clouds dwell omniscience and omnipotence, you are educating that country into a dependent state of mind which augurs ill for the future.
Our help does not come from Washington, but from ourselves; our help may, however, go to Washington as a sort of central distribution point where all our efforts are coordinated for the general good. We may help the Government; the Government cannot help us. The slogan of "less government in business and more business in government" is a very good one, not mainly on account of business or government, but on account of the people.
Business is not the reason why the United States was founded. The Declaration of Independence is not a business charter, nor is the Constitution of the United States a commercial schedule. The United States—its land, people, government, and business—are but methods by which the life of the people is made worth while. The Government is a servant and never should be anything but a servant. The moment the people become adjuncts to government, then the law of retribution begins to work, for such a relation is unnatural, immoral, and inhuman.
We cannot live without business and we cannot live without government. Business and government are necessary as servants, like water and grain; as masters they overturn the natural order. The welfare of the country is squarely up to us as individuals. That is where it should be and that is where it is safest. Governments can promise something for nothing but they cannot deliver. They can juggle the currencies as they did in Europe and as bankers the world over do, as long as they can get the benefit of the juggling with a patter of solemn nonsense.