I have been justly reproached for using the phrase that “Between the seller and buyer there exists a radical antagonism.” The word antagonism, when strengthened by the word radical, implies much more than I meant to express. It would seem to imply a permanent opposition of interests, consequently an indestructible social dissonance; while what I wished to indicate was merely that transient debate or discussion which precedes every commercial transaction, and which is inherent in the very idea of a bargain.
As long as, to the regret of the sentimental utopiast, there shall remain a vestige of liberty in the world, buyers and sellers will discuss their interests, and higgle about prices; nor will the social laws cease to be harmonious on that account. Is it possible to conceive that the man who offers and the man who demands a service should meet each other in the market without having for the moment a different idea of its value? Is that to set the world on fire? Must all commercial transactions, all exchanges, all barter, all liberty, be banished from this earth, or are we to allow each of [p327] the contracting parties to defend his position, and urge and put forward his motives? It is this very free debate or discussion which gives rise to the equivalence of services and the equity of transactions. By what other means can our system-makers ensure this equity which is so desirable? Would they by legislation trammel the liberty of one of the parties only? Then the one must be in the power of the other. Would they take away from both the liberty of managing their own affairs, under the pretext that they ought henceforth to buy and sell on the principle of fraternity? Let me tell the Socialists that it is here their absurdity becomes apparent, for, in the long-run, these interests must be regulated and adjusted. Is the discussion to be inverted, the purchaser taking the part of the seller and vice versa? Such transactions would be very diverting, we must allow. “Please, sir, give me only 10 francs for this cloth.” “What say you? I will give you 20 for it.” “But, my good sir, it is worth nothing—it is out of fashion—it will be worn out in a fortnight,” says the merchant. “It is of the best quality, and will last two winters,” replies the customer. “Very well, sir, to please you, I will add 5 francs—this is all the length that fraternity will allow me to go.” “It is against my Socialist principles to pay less than 20 francs, but we must learn to make sacrifices, and I agree.” Thus this whimsical transaction will just arrive at the ordinary result, and our system-makers will regret to see accursed liberty still surviving, although turned upside down and engendering a new antagonism.
That is not what we want, say the organisateurs; what we desire is liberty. Then, what would you be at? for services must still be exchanged, and conditions adjusted. We expect that the care of adjusting them should be left to us. I suspected as much. . . . . .
Fraternity! bond of brotherhood, sacred flame kindled by heaven in man’s soul, how has thy name been abused! In thy name all freedom has been stifled. In thy name a new despotism, such as the world had never before seen, has been erected; and we are at length driven to fear that the very name of fraternity, after being thus sullied, and having served as the rallying cry of so many incapables, the mask of so much ambition, and proud contempt of human dignity, should end by losing altogether its grand and noble significance.
Let us no longer, then, aim at overturning everything, domineering over everything and everybody, and withdrawing all—men and things—from the operation of natural laws. Let us leave the world as God has made it. Let us, poor scribblers, not imagine [p328] ourselves anything else than observers, more or less exact, of what is passing around us. Let us no longer render ourselves ridiculous by pretending to change human nature, as if we were ourselves beyond humanity and its errors and weaknesses. Let us leave producers and consumers to take care of their own interests, and to arrange and adjust these interests by honest and peaceful conventions. Let us confine ourselves to the observation of relations, and the effects to which they give rise. This is precisely what I am about to do, keeping always in view this general law, which I apprehend to be the law of human society, namely, the gradual equalization of individuals and of classes, combined with general progress.
A line no more resembles a force or a velocity, than it does a value or a utility. Mathematicians, nevertheless, make use of diagrams; and why should not the economist do the same?
We have values which are equal, values the mutual relations of which are known as the half, the quarter, double, triple, etc. There is nothing to prevent our representing these differences by lines of various lengths.
But the same thing does not hold with reference to utility. General utility, as we have seen, may be resolved into gratuitous utility and onerous utility, the former due to the action of nature, the latter the result of human labour. This last being capable of being estimated and measured, may be represented by a line of determinate length; but the other is not susceptible of estimation or of measurement. No doubt in the production of a measure of wheat, of a cask of wine, of an ox, of a stone of wool, a ton of coals, a bundle of faggots, nature does much. But we have no means of measuring this natural co-operation of forces, most of which are unknown to us, and which have been in operation since the beginning of time. Nor have we any interest in doing so. We may represent gratuitous utility, then, by an indefinite line.
Now, let there be two products, the value of the one being double that of the other, they may be represented by these lines:—
