It is singular enough that those who decry political economy (or economisme, as they are pleased to call it), because that science studies man and the world as they are, are themselves much further advanced in pessimism, at least as regards the past and the present, than the economists whom they disparage. Open their books and their journals; and what do you find? Bitterness, hatred of society, carried to such a pitch that the very word civilization is in their eyes the synonym of injustice, dis-order, and anarchy. They go the length even of denouncing liberty, so little confidence have they in the development of the human race as the natural result of its organization. Liberty! it is liberty, as they think, which is impelling us nearer and nearer to ruin.
True, these writers are optimists in reference to the future. For if the human race, left to itself, has pursued a wrong road for six thousand years, a discoverer has appeared, who has pointed out the true way of safety; and however little the flock may regard the pastor's crook, they will be infallibly led towards the promised land, where happiness, without any effort on their part, awaits them, and where order, security, and harmony are the cheap reward of improvidence.
The human race have only to consent to these reformers changing (to use Rousseau's expression) its physical and moral constitution.
It is not the business of political economy to inquire what society might have become had God made man otherwise than He has been pleased to make him. It may perhaps be a subject of regret that in the beginning, Providence should have forgotten to call to its counsels some of our modern organisateurs. And as the celestial mechanism would have been very differently constructed had the Creator consulted Alphonsus the Wise, in the same way had He only taken the advice of Fourrier, the social order would have had no resemblance to that in which we are forced to breathe, live, and move. But since we are here—since in eo vivimus, movemur, et minus—all we have to do is to study and make ourselves acquainted with the laws of the social order in which we find ourselves, especially if its amelioration depends essentially on our knowledge of these laws.
We cannot prevent the human heart from being the seat of insatiable desires.
We cannot so order it that these desires should be satisfied without labour.
We cannot so order it that man should not have as much repugnance to labour as desire for enjoyment.
We cannot so order it that from this organization there should not result a perpetual effort on the part of certain men to increase their own share of enjoyments at the expense of others; throwing over upon them, by force or cunning, the labour and exertion which are the necessary condition of such enjoyments being obtained.
It is not for us to go in the face of universal history, or stifle the voice of the past, which tells us that such has been the state of things from the beginning. We cannot deny that war, slavery, thraldom, priestcraft, government abuses, privileges, frauds of every kind, and monopolies, have been the incontestable and terrible manifestations of these two sentiments combined in the heart of man—desire of enjoyments, and repugnance to fatigue.
In the sweat of thy face shalt thou eat bread. Yes, but every one desires to have the greatest possible quantity of bread, with the least possible amount of sweat. Such is the testimony of history.