That is why charity, the prime virtue of the Christian, the legitimate hope of the socialist, the object of all the efforts of the economist, is a social vice the moment it is made a principle of constitution and a law; that is why certain economists have been able to say that legal charity had caused more evil in society than proprietary usurpation. Man, like the society of which he is a part, has a perpetual account current with himself; all that he consumes he must produce. Such is the general rule, which no one can escape without being, ipso facto struck with dishonor or suspected of fraud. Singular idea, truly,—that of decreeing, under pretext of fraternity, the relative inferiority of the majority of men! After this beautiful declaration nothing will be left but to draw its consequences; and soon, thanks to fraternity, aristocracy will be restored.
Double the normal wages of the workman, and you invite him to idleness, humiliate his dignity, and demoralize his conscience; take away from him the legitimate price of his efforts, and you either excite his anger or exalt his pride. In either case you damage his fraternal feelings. On the contrary, make enjoyment conditional upon labor, the only way provided by nature to associate men and make them good and happy, and you go back under the law of economic distribution, PRODUCTS ARE BOUGHT WITH PRODUCTS. Communism, as I have often complained, is the very denial of society in its foundation, which is the progressive equivalence of functions and capacities. The communists, toward whom all socialism tends, do not believe in equality by nature and education; they supply it by sovereign decrees which they cannot carry out, whatever they may do. Instead of seeking justice in the harmony of facts, they take it from their feelings, calling justice everything that seems to them to be love of one's neighbor, and incessantly confounding matters of reason with those of sentiment.
Why then continually interject fraternity, charity, sacrifice, and God into the discussion of economic questions? May it not be that the utopists find it easier to expatiate upon these grand words than to seriously study social manifestations?
Fraternity! Brothers as much as you please, provided I am the big brother and you the little; provided society, our common mother, honors my primogeniture and my services by doubling my portion. You will provide for my wants, you say, in proportion to your resources. I intend, on the contrary, that such provision shall be in proportion to my labor; if not, I cease to labor.
Charity! I deny charity; it is mysticism. In vain do you talk to me of fraternity and love: I remain convinced that you love me but little, and I feel very sure that I do not love you. Your friendship is but a feint, and, if you love me, it is from self-interest. I ask all that my products cost me, and only what they cost me: why do you refuse me?
Sacrifice! I deny sacrifice; it is mysticism. Talk to me of DEBT and CREDIT, the only criterion in my eyes of the just and the unjust, of good and evil in society. To each according to his works, first; and if, on occasion, I am impelled to aid you, I will do it with a good grace; but I will not be constrained. To constrain me to sacrifice is to assassinate me.
God! I know no God; mysticism again. Begin by striking this word from your remarks, if you wish me to listen to you; for three thousand years of experience have taught me that whoever talks to me of God has designs on my liberty or on my purse. How much do you owe me? How much do I owe you? That is my religion and my God.
Monopoly owes its existence both to nature and to man: it has its source at once in the profoundest depths of our conscience and in the external fact of our individualization. Just as in our body and our mind everything has its specialty and property, so our labor presents itself with a proper and specific character, which constitutes its quality and value. And as labor cannot manifest itself without material or an object for its exercise, the person necessarily attracting the thing, monopoly is established from subject to object as infallibly as duration is constituted from past to future. Bees, ants, and other animals living in society seem endowed individually only with automatism; with them soul and instinct are almost exclusively collective. That is why, among such animals, there can be no room for privilege and monopoly; why, even in their most volitional operations, they neither consult nor deliberate. But, humanity being individualized in its plurality, man becomes inevitably a monopolist, since, if not a monopolist, he is nothing; and the social problem is to find out, not how to abolish, but how to reconcile, all monopolies.
The most remarkable and the most immediate effects of monopoly are:
1. In the political order, the classification of humanity into families, tribes, cities, nations, States: this is the elementary division of humanity into groups and sub-groups of laborers, distinguished by race, language, customs, and climate. It was by monopoly that the human race took possession of the globe, as it will be by association that it will become complete sovereign thereof.