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petual current of rivers supports our commerce; and runs our machinery; but the sun; alone in the midst of space; gives light to the whole world。 Nature; who might create Platos and Virgils; Newtons and Cuviers; as she creates husbandmen and shepherds; does not see fit to do so; choosing rather to proportion the rarity of genius to the duration of its products; and to balance the number of capacities by the competency of each one of them。
I do not inquire here whether the distance which separates one man from another; in point of talent and intelligence; arises from the deplorable condition of civilization; nor whether that which is now called the INEQUALITY OF POWERS would be in an ideal society any thing more than a DIVERSITY OF POWERS。 I take the worst view of the matter; and; that I may not be accused of tergiversation and evasion of difficulties; I acknowledge all the inequalities that any one can desire。'1'
'1' I cannot conceive how any one dares to justify the inequality of conditions; by pointing to the base inclinations and propensities of certain men。 Whence comes this shameful degradation of heart and mind to which so many fall victims; if not from the misery and abjection into which property plunges them?
Certain philosophers; in love with the levelling idea; maintain that all minds are equal; and that all differences are the result of education。 I am no believer; I confess; in this doctrine; which; even if it were true; would lead to a result directly opposite to that desired。 For; if capacities are equal; whatever be the degree of their power (as no one can be coerced); there are functions deemed coarse; low; and degrading; which deserve higher pay;a result no less repugnant to equality than to the principle; TO EACH CAPACITY ACCORDING TO ITS RESULTS。 Give me; on the contrary; a society in which every kind of talent bears a proper numerical relation to the needs of the society; and which demands from each producer only that which his special function requires him to produce; and; without impairing in the least the hierarchy of functions; I will deduce the equality of fortunes。
This is my second point。
II。 RELATIONS。 In considering the element of labor; I have shown that in the same class of productive services; the capacity to perform a social task being possessed by all; no inequality of reward can be based upon an inequality of individual powers。 However; it is but fair to say that certain capacities seem quite incapable of certain services; so that; if human industry were entirely confined to one class of products; numerous incapacities would arise; and; consequently; the greatest social inequality。 But every body sees; without any hint from me; that the variety of industries avoids this difficulty; so clear is this that I shall not stop to discuss it。 We have only to prove; then; that functions are equal to each other; just as laborers; who perform the same function; are equal to each other。
Property makes man a eunuch; and then reproaches him for being nothing but dry wood; a decaying tree。
Are you astonished that I refuse to genius; to knowledge; to courage;in a word; to all the excellences admired by the world;the homage of dignities; the distinctions of power and wealth? It is not I who refuse it: it is economy; it is justice; it is liberty。 Liberty! for the first time in this discussion I appeal to her。 Let her rise in her own defence; and achieve her victory。
Every transaction ending in an exchange of products or services may be designated as a COMMERCIAL OPERATION。
Whoever says commerce; says exchange of equal values; for; if the values are not equal; and the injured party perceives it; he will not consent to the exchange; and there will be no commerce。
Commerce exists only among free men。 Transactions may be effected between other people by violence or fraud; but there is no commerce。
A free man is one who enjoys the use of his reason and his faculties; who is neither blinded by passion; nor hindered or driven by oppression; nor deceived by erroneous opinions。
So; in every exchange; there is a moral obligation that neither of the contracting parties shall gain at the expense of the other; that is; that; to be legitimate and true; commerce must be exempt from all inequality。 This is the first condition of commerce。 Its second condition is; that it be voluntary; that is; that the parties act freely and openly。
I define; then; commerce or exchange as an act of society。
The negro who sells his wife for a knife; his children for some bits of glass; and finally himself for a bottle of brandy; is not free。 The dealer in human flesh; with whom he negotiates; is not his associate; he is his enemy。
The civilized laborer who bakes a loaf that he may eat a slice of bread; who builds a palace that he may sleep in a stable; who weaves rich fabrics that he may dress in rags; who produces every thing that he may dispense with every thing;is not free。 His employer; not becoming his associate in the exchange of salaries or services which takes place between them; is his enemy。
The soldier who serves his country through fear instead of through love is not free; his comrades and his officers; the ministers or organs of military justice; are all his enemies。
The peasant who hires land; the manufacturer who borrows capital; the tax…payer who pays tolls; duties; patent and license fees; personal and property taxes; &c。; and the deputy who votes for them;all act neither intelligently nor freely。 Their enemies are the proprietors; the capitalists; the government。
Give men liberty; enlighten their minds that they may know the meaning of their contracts; and you will see the most perfect equality in exchanges without regard to superiority of talent and knowledge; and you will admit that in commercial affairs; that is; in the sphere of society; the word superiority is void of sense。
Let Homer sing his verse。 I listen to this sublime genius in comparison with whom I; a simple herdsman; an humble farmer; am as nothing。 What; indeed;if product is to be compared with product;are my cheeses and my beans in the presence of his 〃Iliad〃? But; if Homer wishes to take from me all that I possess; and make me his slave in return for his inimitable poem; I will give up the pleasure of his lays; and dismiss him。 I can do without his 〃Iliad;〃 and wait; if necessary; for the 〃AEneid。〃
Homer cannot live twenty…four hours without my products。 Let him accept; then; the little that I have to offer; and then his muse may instruct; encourage; and console me。
〃What! do you say that such should be the condition of one who sings of gods and men? Alms; with the humiliation and suffering which they bring with them!what barbarous generosity!〃 。 。 。 Do not get excited; I beg of you。 Property makes of a poet either a Croesus or a beggar; only equality knows how to honor and to praise him。 What is its duty? To regulate the right of the singer and the duty of the listener。 Now; notice this point; which is a very important one in the solution of this question: both are free; the one to sell; the other to buy。 Henceforth their respective pretensions go for nothing; and the estimate; whether fair or unfair; that they place; the one upon his verse; the other upon his liberality; can have no influence upon the conditions of the contract。 We must no longer; in making our bargains; weigh talent; we must consider products only。
In order that the bard of Achilles may get his due reward; he must first make himself wanted: that done; the exchange of his verse for a fee of any kind; being a free act; must be at the same time a just act; that is; the poet's fee must be equal to his product。 Now; what is the value of this product?
Let us suppose; in the first place; that this 〃Iliad〃this chef…d' oeuvre that is to be equitably rewardedis really above price; that we do not know how to appraise it。 If the public; who are free to purchase it; refuse to do so; it is clear that; the poem being unexchangeable; its intrinsic value will not be diminished; but that its exchangeable value; or its productive utility; will be reduced to zero; will be nothing at all。 Then we must seek t