System of Economical Contradictions: or, the Philosophy of Misery : Chapter 5, Section 5.1 : Necessity of competition
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(1809 - 1865) ~ Father of Anarcho-Mutualism : ...he turned his talents instead to the printer's trade, a profession which gave birth to many anarchists, but the first to call himself an anarchist was Proudhon. By mid-century, Proudhon was the leading left intellectual in France or for that matter, all of Europe, far surpassing Marx's notoriety or Bakunin's. Proudhon... (From : Dana Ward Bio.)
• "What is your flag? Association! And your motto? Equality before fortune! Where are you taking us? To Brotherhood!" (From : "Toast to the Revolution," by Pierre-Joseph Proudh....)
• "The revolution, in that epoch, without abandoning its first given, took another name, which was already celebrated. It called itself philosophy." (From : "Toast to the Revolution," by Pierre-Joseph Proudh....)
• "Revolutions are the successive manifestation of justice in human history. — It is for this reason that all revolutions have their origins in a previous revolution." (From : "Toast to the Revolution," by Pierre-Joseph Proudh....)
Chapter 5, Section 5.1
M. Louis Reybaud, novelist by profession, economist on occasion, breveted by the Academy of Moral and Political Sciences for his anti-reformatory caricatures, and become, with the lapse of time, one of the writers most hostile to social ideas, -- M. Louis Reybaud, whatever he may do, is none the less profoundly imbued with these same ideas: the opposition which he thus exhibits is neither in his heart nor in his mind; it is in the facts.
In the first edition of his "Studies of Contemporary Reformers," M. Reybaud, moved by the sight of social sufferings as well as the courage of these founders of schools, who believed that they could reform the world by an explosion of sentimentalism, had formally expressed the opinion that the surviving feature of all their systems was ASSOCIATION. M. Dunoyer, one of M. Reybaud's judges, bore this testimony, the more flattering to M. Reybaud from being slightly ironic in form:
M. Reybaud, who has exposed with so much accuracy and talent, in a book which the French Academy has crowned, the vises of the three principal reformatory systems, holds fast to the principle common to them, which serves as their base, -- association. Association in his eyes, he declares, is the greatest problem of modern times. It is called, he says, to solve that of the distribution of the fruits of labor. Though authority can do nothing towards the solution of this problem, association could do everything. M. Reybaud speaks here like a writer of the phalansterian school. . . .
M. Reybaud had advanced a little, as one may see. Endowed with too much good sense and good faith not to perceive the precipice, he soon felt that he was straying, and began a retrograde movement. I do not call this about-face a crime on his part: M. Reybaud is one of those men who cannot justly be held responsible for their metaphors. He had spoken before reflecting, he retracted: what more natural! If the socialists must blame any one, let it be M. Dunoyer, who had prompted M. Reybaud's recantation by this singular compliment.
M. Dunoyer was not slow in perceiving that his words had not fallen on closed ears. He relates, for the glory of sound principles, that, "in a second edition of the `Studies of Reformers,' M. Reybaud has himself tempered the absolute tone of his expressions. He has said, instead of could do everything, could do much."
It was an important modification, as M. Dunoyer brought clearly to his notice, but it still permitted M. Reybaud to write at the same time:
These symptoms are grave; they may be considered as prophecies of a confused organization, in which labor would seek an equilibrium and a regularity which it now lacks. . . . At the bottom of all these efforts is hidden a principle, association, which it would be wrong to condemn on the strength of irregular manifestations.
Finally M. Reybaud has loudly declared himself a partizan of competition, which means that he has decidedly abandoned the principle of association. For if by association we are to understand only the forms of partnership fixed by the commercial code, the philosophy of which has been summarized for us by MM. Troplong and Delangle, it is no longer worth while to distinguish between socialists and economists, between one party which seeks association and another which maintains that association exists.
Let no one imagine, because M. Reybaud has happened to say heedlessly yes and no to a question of which he does not seem to have yet formed a clear idea, that I class him among those speculators of socialism, who, after having launched a hoax into the world, begin immediately to make their retreat, under the pretext that, the idea now belonging to the public domain, there is nothing more for them to do but to leave it to make its way. M. Reybaud, in my opinion, belongs rather to the category of dupes, which includes in its bosom so many honest people and people of so much brains. M. Reybaud will remain, then, in my eyes, the vir probus dicendi peritus, the conscientious and skillful writer, who may easily be caught napping, but who never expresses anything that he does not see or feel. Moreover, M. Reybaud, once placed on the ground of economic ideas, would find the more difficulty in being consistent with himself because of the clearness of his mind and the accuracy of his reasoning. I am going to make this curious experiment under the reader's eyes.
If I could be understood by M. Reybaud, I would say to him: Take your stand in favor of competition, you will be wrong; take your stand against competition, still you will be wrong: which signifies that you will always be right. After that, if, convinced that you have not erred either in the first edition of your book or in the fourth, you should succeed in formulating your sentiment in an intelligible manner, I will look upon you as an economist of as great genius as Turgot and A. Smith; but I warn you that then you will resemble the latter, of whom you doubtless know little; you will be a believer in equality. Do you accept the wager?
To better prepare M. Reybaud for this sort of reconciliation with himself, let us show him first that this versatility of judgment, for which anybody else in my place would reproach him with insulting bitterness, is a treason, not on the part of the writer, but on the part of the facts of which he has made himself the interpreter.
In March, 1844, M. Reybaud published on oleaginous seeds -- a subject which interested the city of Marseilles, his birthplace -- an article in which he took vigorous ground in favor of free competition and the oil of sesame. According to the facts gathered by the author, which seem authentic, sesame would yield from forty-five to forty-six per cent. of oil, while the poppy and the colza yield only twenty-five to thirty per cent., and the olive simply twenty to twenty-two. Sesame, for this reason, is disliked by the northern manufacturers, who have asked and obtained its prohibition. Nevertheless the English are on the watch, ready to take possession of this valuable branch of commerce. Let them prohibit the seed, says M. Reybaud, the oil will reach us mixed, in soap, or in some other way: we shall have lost the profit of manufacture. Moreover, the interest of our marine service requires the protection of this trade; it is a matter of no less than forty thousand casks of seed, which implies a maritime outfit of three hundred vessels and three thousand sailors.
These facts are conclusive: forty-five per cent. of oil instead of twenty-five; in quality superior to all the oils of France; reduction in the price of an article of prime necessity; a saving to consumers; three hundred ships, three thousand sailors, -- such would be the value to us of liberty of commerce. Therefore, long live competition and sesame!
Then, in order to better assure these brilliant results, M. Reybaud, impelled by his patriotism and going straight in pursuit of his idea, observes -- very judiciously in our opinion -- that the government should abstain henceforth from all treaties of reciprocity in the matter of transportation: he asks that French vessels may carry the imports as well as the exports of French commerce.
"What we call reciprocity," he says, "is a pure fiction, the advantage of which is reaped by whichever of the parties can furnish navigation at the smallest expense. Now, as in France the elements of navigation, such as the purchase of the ships, the wages of the crews, and the costs of outfit, rise to an excessive figure, higher than in any of the other maritime nations, it follows that every reciprocity treaty is equivalent on our part to a treaty of abdication, and that, instead of agreeing to an act of mutual convenience, we resign ourselves, knowingly or involuntarily, to a sacrifice."
And M. Reybaud then points out the disastrous consequences of reciprocity:
France consumes five hundred thousand bales of cotton, and the Americans land them on our wharves; she uses enormous quantities of coal, and the English do the carrying thereof; the Swedes and Norwegians deliver to us themselves their iron and wood; the Dutch, their cheeses; the Russians, their hemp and wheat; the Genoese, their rice; the Spaniards, their oils; the Sicilians, their sulfur; the Greeks and Armenians, all the commodities of the Mediterranean and Black seas."
Evidently such a state of things is intolerable, for it ends in rendering our merchant marine useless. Let us hasten back, then, into our ship yards, from which the cheapness of foreign navigation tends to exclude us. Let us close our doors to foreign vessels, or at least let us burden them with a heavy tax. Therefore, down with competition and rival marines!
Does M. Reybaud begin to understand that his economico-socialistic oscillations are much more innocent than he would have believed? What gratitude he owes me for having quieted his conscience, which perhaps was becoming alarmed!
The reciprocity of which M. Reybaud so bitterly complains is only a form of commercial liberty. Grant full and entire liberty of trade, and our flag is driven from the surface of the seas, as our oils would be from the continent. Therefore we shall pay dearer for our oil, if we insist on making it ourselves; dearer for our colonial products, if we wish to carry them ourselves. To secure cheapness it would be necessary, after having abandoned our oils, to abandon our marine: as well abandon straightway our cloths, our linens, our calicoes, our iron products, and then, as an isolated industry necessarily costs too much, our wines, our grains, our forage! Whichever course you may choose, privilege or liberty, you arrive at the impossible, at the absurd.
Undoubtedly there exists a principle of reconciliation; but, unless it be utterly despotic, it must be derived from a law superior to liberty itself: now, it is this law which no one has yet defined, and which I ask of the economists, if they really are masters of their science. For I cannot consider him a savant who, with the greatest sincerity and all the wit in the world, preaches by turns, fifteen lines apart, liberty and monopoly.
Is it not immediately and intuitively evident that COMPETITION DESTROYS COMPETITION? Is there a theorem in geometry more certain, more peremptory, than that? How then, upon what conditions, in what sense, can a principle which is its own denial enter into science? How can it become an organic law of society? If competition is necessary; if, as the school says, it is a postulate of production, -- how does it become so devastating in its effects? And if its most certain effect is to ruin those whom it incites, how does it become useful? For the inconveniences which follow in its train, like the good which it procures, are not accidents arising from the work of man: both follow logically from the principle, and subsist by the same title and face to face.
And, in the first place, competition is as essential to labor as division, since it is division itself returning in another form, or rather, raised to its second power; division, I say, no longer, as in the first period of economic evolution, adequate to collective force, and consequently absorbing the personality of the laborer in the workshop, but giving birth to liberty by making each subdivision of labor a sort of sovereignty in which man stands in all his power and independence. Competition, in a word, is liberty in division and in all the divided parts: beginning with the most comprehensive functions, it tends toward its realization even in the inferior operations of parcellaire labor.
Here the communists raise an objection. It is necessary, they say, in all things, to distinguish between use and abuse. There is a useful, praiseworthy, moral competition, a competition which enlarges the heart and the mind, a noble and generous competition, -- it is emulation; and why should not this emulation have for its object the advantage of all? There is another competition, pernicious, immoral, unsocial, a jealous competition which hates and which kills, -- it is egoism.
So says communism; so expressed itself, nearly a year ago, in its social profession of faith, the journal, "La Reforme."
Whatever reluctance I may feel to oppose men whose ideas are at bottom my own, I cannot accept such dialectics. "La Reforme," in believing that it could reconcile everything by a distinction more grammatical than real, has made use, without suspecting it, of the golden mean, -- that is, of the worst sort of diplomacy. Its argument is exactly the same as that of M. Rossi in regard to the division of labor: it consists in setting competition and morality against each other, in order to limit them by each other, as M. Rossi pretended to arrest and restrict economic inductions by morality, cutting here, lopping there, to suit the need and the occasion. I have refuted M. Rossi by asking him this simple question: How can science be in disagreement with itself, the science of wealth with the science of duty? Likewise I ask the communists: How can a principle whose development is clearly useful be at the same time pernicious?
They say: emulation is not competition. I note, in the first place, that this pretended distinction bears only on the divergent effects of the principle, which leads one to suppose that there were two principles which had been confounded. Emulation is nothing but competition itself; and, since they have thrown themselves into abstractions, I willingly plunge in also. There is no emulation without an object, just as there is no passional initiative without an object; and as the object of every passion is necessarily analogous to the passion itself, -- woman to the lover, power to the ambitious, gold to the miser, a crown to the poet, -- so the object of industrial emulation is necessarily profit.
No, rejoins the communist, the laborer's object of emulation should be general utility, fraternity, love.
But society itself, since, instead of stopping at the individual man, who is in question at this moment, they wish to attend only to the collective man, -- society, I say, labors only with a view to wealth; comfort, happiness, is its only object. Why, then, should that which is true of society not be true of the individual also, since, after all, society is man and entire humanity lives in each man? Why substitute for the immediate object of emulation, which in industry is personal welfare, that far-away and almost metaphysical motive called general welfare, especially when the latter is nothing without the former and can result only from the former?
Communists, in general, build up a strange illusion: fanatics on the subject of power, they expect to secure through a central force, and in the special case in question, through collective wealth, by a sort of reversion, the welfare of the laborer who has created this wealth: as if the individual came into existence after society, instead of society after the individual. For that matter, this is not the only case in which we shall see the socialists unconsciously dominated by the traditions of the regime against which they protest.
But what need of insisting? From the moment that the communist changes the name of things, vera rerum vocabala, he tacitly admits his powerlessness, and puts himself out of the question. That is why my sole reply to him shall be: In denying competition, you abandon the thesis; henceforth you have no place in the discussion. Some other time we will inquire how far man should sacrifice himself in the interest of all: for the moment the question is the solution of the problem of competition, -- that is, the reconciliation of the highest satisfaction of egoism with social necessities; spare us your moralities.
Competition is necessary to the constitution of value, -- that is, to the very principle of distribution, and consequently to the advent of equality. As long as a product is supplied only by a single manufacturer, its real value remains a mystery, either through the producer's misrepresentation or through his neglect or inability to reduce the cost of production to its extreme limit. Thus the privilege of production is a real loss to society, and publicity of industry, like competition between laborers, a necessity. All the utopias ever imagined or imaginable cannot escape this law.
Certainly I do not care to deny that labor and wages can and should be guaranteed; I even entertain the hope that the time of such guarantee is not far off: but I maintain that a guarantee of wages is impossible without an exact knowledge of value, and that this value can be discovered only by competition, not at all by communistic institutions or by popular decree. For in this there is something more powerful than the will of the legislator and of citizens, -- namely, the absolute impossibility that man should do his duty after finding himself relieved of all responsibility to himself: now, responsibility to self, in the matter of labor, necessarily implies competition with others. Ordain that, beginning January 1, 1847, labor and wages are guaranteed to all: immediately an immense relaxation will succeed the extreme tension to which industry is now subjected; real value will fall rapidly below nominal value; metallic money, in spite of its effigy and stamp, will experience the fate of the assignats; the merchant will ask more and give less; and we shall find ourselves in a still lower circle in the hell of misery in which competition is only the third turn.
Even were I to admit, with some socialists, that the attractiveness of labor may some day serve as food for emulation without any hidden thought of profit, of what utility could this utopia be in the phase which we are studying? We are yet only in the third period of economic evolution, in the third age of the constitution of labor, -- that is, in a period when it is impossible for labor to be attractive. For the attractiveness of labor can result only from a high degree of physical, moral, and intellectual development of the laborer. Now, this development itself, this education of humanity by industry, is precisely the object of which we are in pursuit through the contradictions of social economy. How, then, could the attractiveness of labor serve us as a principle and lever, when it is still our object and our end?
But, if it is unquestionable that labor, as the highest manifestation of life, intelligence, and liberty, carries with it its own attractiveness, I deny that this attractiveness can ever be wholly separated from the motive of utility, and consequently from a return of egoism; I deny, I say, labor for labor, just as I deny style for style, love for love, art for art. Style for style has produced in these days hasty literature and thoughtless improvization; love for love leads to unnatural vise, onanism, and prostitution; art for art ends in Chinese knick-knacks, caricature, the worship of the ugly. When man no longer looks to labor for anything but the pleasure of exercise, he soon ceases to labor, he plays. History is full of facts which attest this degradation. The games of Greece, Isthmian, Olympic, Pythian, Nemean, exercises of a society which produced everything by its slaves; the life of the Spartans and the ancient Cretans, their models; the gymnasiums, playgrounds, horse-races, and disorders of the market-place among the Athenians; the occupations which Plato assigns to the warriors in his Republic, and which but represent the tastes of his century; finally, in our feudal society, the tilts and tourneys, -- all these inventions, as well as many others which I pass in silence, from the game of chess, invented, it is said, at the siege of Troy by Palamedes, to the cards illustrated for Charles VI. by Gringonneur, are examples of what labor becomes as soon as the serious motive of utility is separated from it. Labor, real labor, that which produces wealth and gives knowledge, has too much need of regularity and perseverance and sacrifice to be long the friend of passion, fugitive in its nature, inconstant, and disorderly; it is something too elevated, too ideal, too philosophical, to become exclusively pleasure and enjoyment, -- that is, mysticism and sentiment. The faculty of laboring, which distinguishes man from the brutes, has its source in the profoundest depths of the reason: how could it become in us a simple manifestation of life, a voluptuous act of our feeling?
But if now they fall back upon the hypothesis of a transformation of our nature, unprecedented in history, and of which there has been nothing so far that could have expressed the idea, it is nothing more than a dream, unintelligible even to those who defend it, an inversion of progress, a contradiction given to the most certain laws of economic science; and my only reply is to exclude it from the discussion.
Let us stay in the realm of facts, since facts alone have a meaning and can aid us. The French Revolution was effected for industrial liberty as well as for political liberty: and although France in 1789 had not seen all the consequences of the principle for the realization of which she asked, -- let us say it boldly, -- she was mistaken neither in her wishes nor in her expectation. Whoever would try to deny it would lose in my eyes the right to criticism: I will never dispute with an adversary who would posit as a principle the spontaneous error of twenty-five millions of men.
At the end of the eighteenth century France, wearied with privileges, desired at any price to shake off the torpor of her corporations, and restore the dignity of the laborer by conferring liberty upon him. Everywhere it was necessary to emancipate labor, stimulate genius, and render the manufacturer responsible by arousing a thousand competitors and loading upon him alone the consequences of his indolence, ignorance, and insincerity. Before '89 France was ripe for the transition; it was Turgot who had the glory of effecting the first passage.
Why then, if competition had not been a principle of social economy, a decree of destiny, a necessity of the human soul, why, instead of abolishing corporations, masterships, and wardenships, did they not think rather of repairing them all? Why, instead of a revolution, did they not content themselves with a reform? Why this negation, if a modification was sufficient? Especially as this middle party was entirely in the line of conservative ideas, which the bourgeoisie shared. Let communism, let quasi-socialistic democracy, which, in regard to the principle of competition, represent -- though they do not suspect it -- the system of the golden mean, the counter-revolutionary idea, explain to me this unanimity of the nation, if they can!
Moreover the event confirmed the theory. Beginning with the Turgot ministry, an increase of activity and well-being manifested itself in the nation. The test seemed so decisive that it obtained the approval of all legislatures. Liberty of industry and commerce figure in our constitutions on a level with political liberty. To this liberty, in short, France owes the growth of her wealth during the last sixty years.
After this capital fact, which establishes so triumphantly the necessity of competition, I ask permission to cite three or four others, which, being less general in their nature, will throw into bolder relief the influence of the principle which I defend.
Why is our agriculture so prodigiously backward? How is it that routine and barbarism still hover, in so many localities, over the most important branch of national labor? Among the numerous causes that could be cited, I see, in the front rank, the absence of competition. The peasants fight over strips of ground; they compete with each other before the notary; in the fields, no. And speak to them of emulation, of the public good, and with what amazement you fill them! Let the king, they say (to them the king is synonymous with the State, with the public good, with society), let the king attend to his business, and we will attend to ours! Such is their philosophy and their patriotism. Ah! if the king could excite competition with them! Unfortunately it is impossible. While in manufactures competition follows from liberty and property, in agriculture liberty and property are a direct obstacle to competition. The peasant, rewarded, not according to his labor and intelligence, but according to the quality of the land and the caprice of God, aims, in cultivating, to pay the lowest possible wages and to make the least possible advance outlays. Sure of always finding a market for his goods, he is much more solicitous about reducing his expenses than about improving the soil and the quality of its products. He sows, and Providence does the rest. The only sort of competition known to the agricultural class is that of rents; and it cannot be denied that in France, and for instance in Beauce, it has led to useful results. But as the principle of this competition takes effect only at second hand, so to speak, as it does not emanate directly from the liberty and property of the cultivators, it disappears with the cause that produces it, so that, to insure the decline of agricultural industry in many localities, or at least to arrest its progress, perhaps it would suffice to make the farmers proprietors.
Another branch of collective labor, which of late years has given rise to sharp debates, is that of public works. "To manage the building of a road, M. Dunoyer very well says, "perhaps a pioneer and a postilion would be better than an engineer fresh from the School of Roads and Bridges." There is no one who has not had occasion to verify the correctness of this remark.
On one of our finest rivers, celebrated by the importance of its navigation, a bridge was being built. From the beginning of the work the rivermen had seen that the arches would be much too low to allow the circulation of boats at times when the river was high: they pointed this out to the engineer in charge of the work. Bridges, answered the latter with superb dignity, are made for those who pass over, not for those who pass under. The remark has become a proverb in that vicinity. But, as it is impossible for stupidity to prevail forever, the government has felt the necessity of revising the work of its agent, and as I write the arches of the bridge are being raised. Does any one believe that, if the merchants interested in the course of the navigable way had been charged with the enterprise at their own risk and peril, they would have had to do their work twice? One could fill a book with masterpieces of the same sort achieved by young men learned in roads and bridges, who, scarcely out of school and given life positions, are no longer stimulated by competition.
In proof of the industrial capacity of the State, and consequently of the possibility of abolishing competition altogether, they cite the administration of the tobacco industry. There, they say, is no adulteration, no litigation, no bankruptcy, no misery. The condition of the workmen, adequately paid, instructed, sermonized, moralized, and assured of a retiring pension accumulated by their savings, is incomparably superior to that of the immense majority of workmen engaged in free industry.
All this may be true: for my part, I am ignorant on the subject. I know nothing of what goes on in the administration of the tobacco factories; I have procured no information either from the directors or the workmen, and I have no need of any. How much does the tobacco sold by the administration cost? How much is it worth? You can answer the first of these questions: you only need to call at the first tobacco shop you see. But you can tell me nothing about the second, because you have no standard of comparison and are forbidden to verify by experiment the items of cost of administration, which it is consequently impossible to accept. Therefore the tobacco business, made into a monopoly, necessarily costs society more than it brings in; it is an industry which, instead of subsisting by its own product, lives by subsidies, and which consequently, far from furnishing us a model, is one of the first abuses which reform should strike down.
And when I speak of the reform to be introduced in the production of tobacco, I do not refer simply to the enormous tax which triples or quadruples the value of this product; neither do I refer to the hierarchical organization of its employees, some of whom by their salaries are made aristocrats as expensive as they are useless, while others, hopeless receivers of petty wages, are kept forever in the situation of subalterns. I do not even speak of the privilege of the tobacco shops and the whole world of parasites which they support: I have particularly in view the useful labor, the labor of the workmen. From the very fact that the administration's workman has no competitors and is interested neither in profit nor loss, from the fact that he is not free, in a word, his product is necessarily less, and his service too expensive. This being so, let them say that the government treats its employees well and looks out for their comfort: what wonder? Why do not people see that liberty bears the burdens of privilege, and that, if, by some impossibility, all industries were to be treated like the tobacco industry, the source of subsidies failing, the nation could no longer balance its receipts and its expenses, and the State would become a bankrupt?
Foreign products: I cite the testimony of an educated man, though not a political economist, -- M. Liebig.
Formerly France imported from Spain every year soda to the value of twenty or thirty millions of francs; for Spanish soda was the best. All through the war with England the price of soda, and consequently that of soap and glass, constantly rose. French manufacturers therefore had to suffer considerably from this state of things. Then it was that Leblanc discovered the method of extracting soda from common salt. This process was a source of wealth to France; the manufacture of soda acquired extraordinary proportions; but neither Leblanc nor Napoleon enjoyed the profit of the invention. The Restoration, which took advantage of the wrath of the people against the author of the continental blockade, refused to pay the debt of the emperor, whose promises had led to Leblanc's discoveries. . . .
A few years ago, the king of Naples having undertaken to convert the Sicilian sulfur trade into a monopoly, England, which consumes an immense quantity of this sulfur, warned the king of Naples that, if the monopoly were maintained, it would be considered a casus belli. While the two governments were exchanging diplomatic notes, fifteen patents were taken out in England for the extraction of sulfuric acid from the limestones, iron pyrites, and other mineral substances in which England abounds. But the affair being arranged with the king of Naples, nothing came of these exploitations: it was simply established, by the attempts which were made, that the extraction of sulfuric acid by the new processes could have been carried on successfully, which perhaps would have annihilated Sicily's sulfur trade.
Had it not been for the war with England, had not the king of Naples had a fancy for monopoly, it would have been a long time before any one in France would have thought of extracting soda from sea salt, or any one in England of getting sulfuric acid from the mountains of lime and pyrites which she contains. Now, that is precisely the effect of competition upon industry. Man rouses from his idleness only when want fills him with anxiety; and the surest way to extinguish his genius is to deliver him from all solicitude and take away from him the hope of profit and of the social distinction which results from it, by creating around him peace everywhere, peace always, and transferring to the State the responsibility of his inertia.
Yes, it must be admitted, in spite of modern quietism, -- man's life is a permanent war, war with want, war with nature, war with his fellows, and consequently war with himself. The theory of a peaceful equality, founded on fraternity and sacrifice, is only a counterfeit of the Catholic doctrine of renunciation of the goods and pleasures of this world, the principle of beggary, the panegyric of misery. Man may love his fellow well enough to die for him; he does not love him well enough to work for him.
To the theory of sacrifice, which we have just refuted in fact and in right, the adversaries of competition add another, which is just the opposite of the first: for it is a law of the mind that, when it does not know the truth, which is its point of equilibrium, it oscillates between two contradictions. This new theory of anti-competitive socialism is that of encouragements.
What more social, more progressive in appearance, than encouragement of labor and of industry? There is no democrat who does not consider it one of the finest attributes of power, no utopian theorist who does not place it in the front rank as a means of organizing happiness. Now, government is by nature so incapable of directing labor that every reward bestowed by it is a veritable larceny from the common treasury. M. Reybaud shall furnish us the text of this induction.
"The premiums granted to encourage exportation," observes M. Reybaud somewhere, "are equivalent to the taxes paid for the importation of raw material; the advantage remains absolutely null, and serves to encourage nothing but a vast system of smuggling."
This result is inevitable. Abolish customs duties, and national industry suffers, as we have already seen in the case of sesame; maintain the duties without granting premiums for exportation, and national commerce will be beaten in foreign markets. To obviate this difficulty do you resort to premiums? You but restore with one hand what you have received with the other, and you provoke fraud, the last result, the caput mortuum, of all encouragements of industry.
Hence it follows that every encouragement to labor, every reward bestowed upon industry, beyond the natural price of its product, is a gratuitous gift, a bribe taken out of the consumer and offered in his name to a favorite of power, in exchange for zero, for nothing. To encourage industry, then, is synonymous at bottom with encouraging idleness: it is one of the forms of swindling.
In the interest of our navy the government had thought it best to grant to outfitters of transport-ships a premium for every man employed on their vessels. Now, I continue to quote M. Reybaud:
On every vessel that starts for Newfoundland from sixty to seventy men embark. Of this number twelve are sailors: the balance consists of villagers snatched from their work in the fields, who, engaged as day laborers for the preparation of fish, remain strangers to the rigging, and have nothing that is marine about them except their feet and stomach. Nevertheless, these men figure on the rolls of the naval inscription, and there perpetuate a deception. When there is occasion to defend the institution of premiums, these are cited in its favor; they swell the numbers and contribute to success.
Base jugglery! doubtless some innocent reformer will exclaim. Be it so: but let us analyze the fact, and try to disengage the general idea to be found therein.
In principle the only encouragement to labor that science can admit is profit. For, if labor cannot find its reward in its own product, very far from encouraging it, it should be abandoned as soon as possible, and, if this same labor results in a net product, it is absurd to add to this net product a gratuitous gift, and thus overrate the value of the service. Applying this principle, I say then: If the merchant service calls only for ten thousand sailors, it should not be asked to support fifteen thousand; the shortest course for the government is to put five thousand conscripts on State vessels, and send them on their expeditions, like princes. Every encouragement offered to the merchant marine is a direct invitation to fraud, -- what do I say? -- a proposal to pay wages for an impossible service. Do the handling and discipline of vessels and all the conditions of maritime commerce accommodate themselves to these adjuncts of a useless persononel? What, then, can the ship-owner do in face of a government which offers him a bonus to embark on his vessel people of whom he has no need? If the ministry throws the money of the treasury into the street, am I guilty if I pick it up?
Thus -- and it is a point worthy of notice -- the theory of encouragements emanates directly from the theory of sacrifice; and, in order to avoid holding man responsible, the opponents of competition, by the fatal contradiction of their ideas, are obliged to make him now a god, now a brute. And then they are astonished that society is not moved by their appeal! Poor children! men will never be better or worse than you see them now and than they always have been. As soon as their individual welfare solicits them, they desert the general welfare: in which I find them, if not honorable, at least worthy of excuse. It is your fault if you now demand of them more than they owe you and now stimulate their greed with rewards which they do not deserve. Man has nothing more precious than himself, and consequently no other law than his responsibility. The theory of self-sacrifice, like that of rewards, is a theory of rogues, subversive of society and morality; and by the very fact that you look either to sacrifice or to privilege for the maintenance of order, you create a new antagonism in society. Instead of causing the birth of harmony from the free activity of persons, you render the individual and the State strangers to each other; in commanding union, you breathe discord.
To sum up, outside of competition there remains but this alternative, -- encouragement, which is a mystification, or sacrifice, which is hypocrisy.
Therefore competition, analyzed in its principle, is an inspiration of justice; and yet we shall see that competition, in its results, is unjust.
From : University of Virginia Library
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