The action of Cartouche was not a purchase, because he did not put, and with my consent, into my strong box an equivalent value to that which he took out. Neither could the purchase-money paid to Germany be tribute, because it was not on our part a forced payment, gratuitously received on hers, but a willing compensation from us for a thousand horses, which we ourselves judged to be worth 500,000 francs.
Is it necessary then seriously to criticise such abuses of language? Yes, for very seriously are they put forth in our books and journals. Nor can we flatter ourselves that they are the careless expressions of uneducated writers, ignorant even of the terms of their own language. They are current with a vast majority, and among the most distinguished of our writers. We find them in the mouths of our d'Argouts, Dupins, Villèles; of peers, deputies and ministers; men whose words become laws, and whose influence might establish the most revolting Sophisms, as the basis of the administration of their country.
A celebrated modern Philosopher has added to the categories of Aristotle the Sophism which consists in expressing in one word a petitio principii. He cites several examples, and might have added the word tributary to his nomenclature. For instance, the question is to determine whether foreign purchases are useful or hurtful. You answer, hurtful. And why? Because they render us tributary to foreigners. Truly here is a word, which begs the question at once.
How has this delusive figure of speech introduced itself into the rhetoric of monopolists?
Money is withdrawn from the country to satisfy the rapacity of a victorious enemy: money is also withdrawn from the country to pay for merchandise. The analogy is established between the two cases, calculating only the point of resemblance and abstracting that by which they differ.
And yet it is certainly true, that the non-reimbursement in the first case, and the reimbursement freely agreed upon in the second, establishes between them so decided a difference, as to render it impossible to class them under the same category. To be obliged, with a dagger at your throat, to give a hundred francs, or to give them willingly in order to obtain a desired object,—truly these are cases in which we can perceive little similarity. It might just as correctly be said, that it is a matter of indifference whether we eat our bread, or have it thrown into the water, because in both cases it is destroyed. We here draw a false conclusion, as in the case of the word tribute, by a vicious manner of reasoning, which supposes an entire similitude between two cases, their resemblance only being noticed and their difference suppressed.
CONCLUSION.
All the Sophisms which I have so far combated, relate to the restrictive policy; and some even on this subject, and those of the most remarkable, I have, in pity to the reader, passed over: acquired rights; unsuitableness; exhaustion of money, etc., etc.
But Social economy is not confined within this narrow circle. Fourierism, Saint Simonism, Commonism, agrarianism, anti-rentism, mysticism, sentimentalism, false philanthropy, affected aspirations for a chimerical equality and fraternity; questions relative to luxury, wages, machinery; to the pretended tyranny of capital; to colonies, outlets, population; to emigration, association, imposts, and loans, have encumbered the field of Science with a crowd of parasitical arguments,—Sophisms, whose rank growth calls for the spade and the weeding-hoe.