Taking another point—all economists tell us that there is a well-proved law: "Man produces more than he consumes." After he has lived on the proceeds of his toil, there remains a surplus. Thus, a family of cultivators produces enough to feed several families, and so forth.
For us, this oft-repeated sentence has no sense. If it meant that each generation leaves something to future generations, it would be true; thus, for example, a farmer plants a tree that will live, maybe, for thirty, forty, or a hundred years, and whose fruits will still be gathered by the farmer's grandchildren. Or he clears a few acres of virgin soil, and we say that the heritage of future generations has been increased by that much. Roads, bridges, canals, his house and his furniture are so much wealth bequeathed to succeeding generations.
But this is not what is meant. We are told that the cultivator produces more than he need consume. Rather should they say that, the State having always taken from him a large share of his produce for taxes, the priest for tithe, and the landlord for rent, a whole class of men has been created, who formerly consumed what they produced—save what was set aside for unforeseen accidents, or expenses incurred in afforestation, roads, etc.—but who to-day are compelled to live very poorly, from hand to mouth, the remainder having been taken from them by the State, the landlord, the priest, and the usurer.
Therefore we prefer to say: The agricultural labourer, the industrial worker and so on consume less than they produce,—because they are compelled to sell most of the produce of their labour and to be satisfied with but a small portion of it.
Let us also observe that if the needs of the individual are taken as the starting-point of our political economy, we cannot fail to reach Communism, an organization which enables us to satisfy all needs in the most thorough and economical way. While if we start from our present method of production, and aim at gain and surplus value, without asking whether our production corresponds to the satisfaction of needs, we necessarily arrive at Capitalism, or at most at Collectivism—both being but two different forms of the present wages' system.
In fact, when we consider the needs of the individual and of society, and the means which man has resorted to in order to satisfy them during his varied phases of development, we see at once the necessity of systematizing our efforts, instead of producing haphazard as we do nowadays. It becomes evident that the appropriation by a few of all riches not consumed, and transmitted from one generation to another, is not in the general interest. And we see as a fact that owing to these methods the needs of three-quarters of society are not satisfied, so that the present waste of human strength in useless things is only the more criminal.
We discover, moreover, that the most advantageous use of all commodities would be, for each of them, to go, first, for satisfying those needs which are the most pressing: that, in other words, the so-called "value in use" of a commodity does not depend on a simple whim, as has often been affirmed, but on the satisfaction it brings to real needs.
Communism—that is to say, an organization which would correspond to a view of Consumption, Production, and Exchange, taken as a whole—therefore becomes the logical consequence of such a comprehension of things—the only one, in our opinion, that is really scientific.
A society that will satisfy the needs of all, and which will know how to organize production to answer to this aim will also have to make a clean sweep of several prejudices concerning industry, and first of all the theory often preached by economists—The Division of Labour theory—which we are going to discuss in the next chapter.