Let me not be misunderstood, however. I do not say that all fraternity, all community, all perfectibility, are comprised and included in Competition. I say only that Competition is allied and combined with these three great social dogmas—that it forms part [p314] of them, that it exhibits them, that it is one of the most powerful agents of their realization.
I have endeavoured to describe the general effects of Competition, and consequently its benefits, for it would be impious to suppose that any great law of nature should be at once hurtful and permanent; but I am far from denying that the action of Competition is accompanied with many hardships and sufferings. It appears to me that the theory which has just been developed explains at once those sufferings, and the inevitable complaints to which they give rise. Since the work of Competition consists in levelling, it must necessarily run counter to all who proudly attempt to rise above the general level. Each producer, in order to obtain the highest price for his labour, endeavours, as we have seen, to retain as long as possible the exclusive use of an agent, a process, or an instrument, of production. Now the proper mission and result of Competition being to withdraw this exclusive use from the individual, in order to make it common property, it is natural that all men, in their capacity of producers, should unite in a concert of maledictions against Competition. They cannot reconcile themselves to Competition otherwise than by taking into account their interests as consumers, and regarding themselves, not as members of a coterie or a corporation, but as men.
Political Economy, we must say, has not yet exerted herself sufficiently to dissipate this fatal illusion, which has been the source of so much heartburning, calamity, and irritation, and of so many wars. This science, from a preference not very philosophical, has exhausted her efforts in analyzing the phenomena of production. The very nomenclature of the science, in fact, convenient as it is, is not in harmony with its object. Agriculture, manufactures, commerce, may be an excellent classification, when the object is to describe the processes of art; but that description, however essential in technology, has little connexion with social economy;—I should even say that it is positively dangerous. When we have classed men as agriculturists, manufacturers, and merchants, of what can we speak but of their class interests, of those special interests to which Competition is antagonistic, and which are placed in opposition to the general good? It is not for the sake of agriculturists that agriculture exists, of manufacturers that we have manufactures, or of merchants that we have exchanges, but in order that men should have at their disposal the greatest amount of commodities of every kind. Consumption, its laws, what favours it, and renders it equitable and moral—that is the interest which is truly social, and which truly affects the human [p315] race. It is the interest of the consumer which constitutes the real object of Political Economy, and upon which the science should concentrate its clearest lights. This, in truth, forms the bond which unites classes, nations, races—it is the principle and explanation of human fraternity. It is with regret, then, that we see Economists expending their talents and sagacity on the anatomy of production, and throwing into the fag-end of their books, or into supplementary chapters, a few common-places on the phenomena of consumption. Have we not even seen a justly celebrated professor suppressing entirely that branch of the science, confining himself to the means, without ever speaking of the result, and banishing from his course everything in connexion with the consumption of wealth, as pertaining, in his opinion, to morals rather than to Political Economy? Can we be surprised that men are more struck with the inconveniences of Competition than with its advantages, since the former affect them specially as producers,—in which character they are constantly considered and talked of; while the latter affect them only in their capacity of consumers,—a capacity which is altogether disregarded and overlooked?
I repeat that I do not deny or ignore, on the contrary I deplore as much as any one can, the sufferings attendant on Competition; but is this any reason for shutting our eyes to its advantages? And it is all the more consoling to observe these advantages, inasmuch as I believe Competition, like all the great laws of nature, to be indestructible. Had it been otherwise, it would assuredly have succumbed to the universal resistance which all the men who have ever co-operated in the production of commodities since the beginning of the world have offered to it, and more especially it would have perished under the levée en masse of our modern reformers. But if they have been foolish enough to attempt its destruction, they have not been strong enough to effect it.
And what progressive principle, I would ask, is to be found in the world, the beneficent action of which is not mingled, especially in the beginning, with suffering and misery? The massing together of human beings in vast agglomerations is favourable to boldness and independence of thought, but it frequently sets private life free from the wholesome restraint of public opinion, and gives shelter to debauchery and crime. Wealth and leisure united give birth to mental cultivation, but they also give birth to pride and luxury among the rich, and to irritation and covetousness among the poor. The art of printing brings home knowledge and truth to all ranks of society, but it has brought also afflicting doubt and subversive error. Political liberty has unchained [p316] tempests and revolutions, and has modified the simple manners of primitive nations, to such a decree as to induce thinking men to ask themselves whether they would not have preferred tranquillity under the cold shade of despotism. Christianity herself has cast the noble seed of love and charity into a soil saturated with the blood of martyrs.
Why has it entered into the designs of Infinite Goodness and Justice that the happiness of one region or of one era should be purchased at the expense of the sufferings of another region or of another era? What is the Divine purpose which is concealed under this great law of solidarity, of which Competition is only one of the mysterious aspects? Human science cannot answer. What we do know is this, that good always goes on increasing, and that evil goes on diminishing. From the beginning of the social state, such as conquest had made it, when there existed only masters and slaves, and the inequality of conditions was extreme, the work of Competition in approximating ranks, fortunes, intelligences, could not be accomplished without inflicting individual hardships, the intensity of which, however, as the work proceeded, has gone on diminishing, like the vibrations of sound and the oscillations of the pendulum. To the sufferings yet in reserve for them, men learn every day to oppose two powerful remedies—namely, foresight, which is the fruit of knowledge and experience; and association, which is organized foresight.
In the first part of this work—alas! too hastily written—I have endeavoured to keep the reader’s attention fixed upon the line of demarcation, always flexible, but always marked, which separates the two regions of the economic world—natural co-operation, and human labour—the bounty of God, and the work of man—the gratuitous, and the onerous—that which in exchange is remunerated, and that which is transferred without remuneration—aggregate utility, and the fractional and supplementary utility which constitutes value—absolute wealth, and relative wealth—the co-operation of chemical or mechanical forces, constrained to aid production by the instruments which render them available, and the just recompense of the labour which has created these instruments themselves—Community and Property.
It is not enough to mark these two orders of phenomena which are so essentially different, it is necessary also to describe their relations, and, if I may so express myself, their harmonious evolutions. I have essayed to explain how the business of Property consists in conquering utility for the human race, and, casting it [p317] into the domain of Community, to move on to new conquests—so that each given effort, and consequently the aggregate of efforts, should continually be delivering over to mankind satisfactions which are always increasing. Human services exchanged, while preserving their relative value, become the vehicle of an always increasing proportion of utility which is gratuitous, and, therefore, common; and in this consists progress. The possessors of value, then, whatever form it assumes, far from usurping and monopolizing the gifts of God, multiply these gifts, without causing them to lose the character which Providence has affixed to them, of being—Gratuitous.
In proportion as the satisfactions which are handed over by progress to the charge of nature fall by that very fact into the domain of Community, they become equal—it being impossible for us even to conceive inequality except in the domain of human services, which are compared, appreciated, and estimated with a view to an exchange; whence it follows that Equality among men is necessarily progressive. It is so, likewise, in another respect, the action of Competition having for its inevitable result to level and equalize the services themselves, and to bring their recompense more and more into proportion with their merit.
Let us now throw a glance back on the ground over which we have passed.