The prompt and adventurous nature of desire, compared with the slowness of our faculties, shews us very clearly that in every stage of civilisation, at every step of our progress, suffering to a certain extent is, and ever must be, the lot of man. But it shews us likewise that this suffering has a mission, for desire could no longer be an incentive to our faculties if it followed, in place of preceding, their exercise. Let us not, however, accuse nature of cruelty in the construction of this mechanism, for we cannot fail to remark that desire is never transformed into want, strictly so called, that is, into painful desire, until it has been made such by habit; in other words, until the means of satisfying the desire have been found and placed irrevocably within our reach.[23] [p086]
We have now to examine the question,—What means have we of providing for our wants?
It seems evident to me that there are two—namely, Nature and Labour, the gifts of God, and the fruits of our efforts—or, if you will, the application of our faculties to the things which Nature has placed at our service.
No school that I know of has attributed the satisfaction of our wants to Nature alone. Such an assertion is clearly contradicted by experience, and we need not learn Political Economy to perceive that the intervention of our faculties is necessary.
But there are schools who have attributed this privilege to Labour alone. Their axiom is, “All wealth comes from labour—labour is wealth.”
I cannot help anticipating, so far as to remark, that these formulas, taken literally, have led to monstrous errors of doctrine, and, consequently, to deplorable legislative blunders. I shall return to this subject. I confine myself here to establishing, as a fact, that Nature and Labour co-operate for the satisfaction of our wants and desires.
Let us examine the facts.
The first want which we have placed at the head of our list is that of breathing. As regards respiration, we have already shown that nature in general is at the whole cost, and that human labour intervenes only in certain exceptional cases, as where it becomes necessary to purify the atmosphere.
Another want is that of quenching our thirst, and it is more or less satisfied by Nature, in as far as she furnishes us with water, more or less pure, abundant, and within reach; and Labour concurs in as far as it becomes necessary to bring water from a greater distance, to filter it, or to obviate its scarcity by constructing wells and cisterns.
The liberality of Nature towards us in regard to food is by no means uniform; for who will maintain, that the labour to be furnished is the same when the land is fertile, or when it is sterile, when the forest abounds with game, the river with fish, or in the opposite cases?