System of Economical Contradictions; or, the Philosophy of Misery Part 16

System of Economical Contradictions; or, the Philosophy of Misery Part 16

At least wages should be fixed, say the less audacious; schedules of rates should be prepared in all industries, to be accepted by employers and workmen.

This hypothesis of salvation is cited by M. Fix. And he answers victoriously:

Such schedules have been made in England and elsewhere; their value is known; everywhere they have been violated as soon as accepted, both by employers and by workmen.

The causes of the violation of the schedules are easy to fathom: they are to be found in machinery, in the incessant processes and combinations of industry. A schedule is agreed upon at a given moment: but suddenly there comes a new invention which gives its author the power to lower the price of merchandise. What will the other employers do? They will cease to manufacture and will discharge their workmen, or else they will propose to them a reduction. It is the only course open to them, pending a discovery by them in turn of some process by means of which, without lowering the rate of wages, they will be able to produce more cheaply than their compet.i.tors: which will be equivalent again to a suppression of workmen.

M. Leon Faucher seems inclined to favor a system of indemnity.

He says:

We readily conceive that, in some interest or other, the State, representing the general desire, should command the sacrifice of an industry.

It is always supposed to command it, from the moment that it grants to each the liberty to produce, and protects and defends this liberty against all encroachment.

But this is an extreme measure, an experiment which is always perilous, and which should be accompanied by all possible consideration for individuals. The State has no right to take from a cla.s.s of citizens the labor by which they live, before otherwise providing for their subsistence or a.s.suring itself that they will find in some new industry employment for their minds and arms. It is a principle in civilized countries that the government cannot seize a piece of private property, even on grounds of public utility, without first buying out the proprietor by a just indemnity paid in advance. Now, labor seems to us property quite as legitimate, quite as sacred, as a field or a house, and we do not understand why it should be expropriated without any sort of compensation. . . .

As chimerical as we consider the doctrines which represent government as the universal purveyor of labor in society, to the same extent does it seem to us just and necessary that every displacement of labor in the name of public utility should be effected only by means of a compensation or a transition, and that neither individuals nor cla.s.ses should be sacrificed to State considerations. Power, in well- const.i.tuted nations, has always time and money to give for the mitigation of these partial sufferings. And it is precisely because industry does not emanate from it, because it is born and developed under the free and individual initiative of citizens, that the government is bound, when it disturbs its course, to offer it a sort of reparation or indemnity.

There's sense for you: whatever M. Leon Faucher may say, he calls for the organization of labor. For government to see to it that EVERY DISPLACEMENT OF LABOR IS EFFECTED ONLY BY MEANS OF A COMPENSATION OR A TRANSITION, AND THAT INDIVIDUALS AND CLa.s.sES ARE NEVER SACRIFICED TO STATE CONSIDERATIONS,--that is, to the progress of industry and the liberty of enterprise, the supreme law of the State,--is without any doubt to const.i.tute itself, in some way that the future shall determine, the PURVEYOR OF LABOR IN SOCIETY and the guardian of wages. And, as we have many times repeated, inasmuch as industrial progress and consequently the work of disarranging and rearranging cla.s.ses in society is continual, it is not a special transition for each innovation that needs to be discovered, but rather a general principle, an organic law of transition, applicable to all possible cases and producing its effect itself. Is M. Leon Faucher in a position to formulate this law and reconcile the various antagonisms which we have described? No, since he prefers to stop at the idea of an indemnity. POWER, he says, IN WELL-ORGANIZED NATIONS, HAS ALWAYS TIME AND MONEY TO GIVE FOR THE MITIGATION OF THESE PARTIAL SUFFERINGS. I am sorry for M. Faucher's generous intentions, but they seem to me radically impracticable.

Power has no time and money save what it takes from the taxpayers. To indemnify by taxation laborers thrown out of work would be to visit ostracism upon new inventions and establish communism by means of the bayonet; that is no solution of the difficulty. It is useless to insist further on indemnification by the State. Indemnity, applied according to M. Faucher's views, would either end in industrial despotism, in something like the government of Mohammed-Ali, or else would degenerate into a poor-tax,--that is, into a vain hypocrisy. For the good of humanity it were better not to indemnify, and to let labor seek its own eternal const.i.tution.

There are some who say: Let government carry laborers thrown out of work to points where private industry is not established, where individual enterprise cannot reach. We have mountains to plant again with trees, ten or twelve million acres of land to clear, ca.n.a.ls to dig, in short, a thousand things of immediate and general utility to undertake.

"We certainly ask our readers' pardon for it," answers M. Fix; "but here again we are obliged to call for the intervention of capital. These surfaces, certain communal lands excepted, are fallow, because, if cultivated, they would yield no net product, and very likely not even the costs of cultivation. These lands are possessed by proprietors who either have or have not the capital necessary to cultivate them. In the former case, the proprietor would very probably content himself, if he cultivated these lands, with a very small profit, and perhaps would forego what is called the rent of the land: but he has found that, in undertaking such cultivation, he would lose his original capital, and his other calculations have shown him that the sale of the products would not cover the costs of cultivation. . . .

All things considered, therefore, this land will remain fallow, because capital that should be put into it would yield no profit and would be lost. If it were otherwise, all these lands would be immediately put in cultivation; the savings now disposed of in another direction would necessarily gravitate in a certain proportion to the cultivation of land; for capital has no affections: it has interests, and always seeks that employment which is surest and most lucrative."

This argument, very well reasoned, amounts to saying that the time to cultivate its waste lands has not arrived for France, just as the time for railroads has not arrived for the Kaffres and the Hottentots. For, as has been said in the second chapter, society begins by working those sources which yield most easily and surely the most necessary and least expensive products: it is only gradually that it arrives at the utilization of things relatively less productive. Since the human race has been tossing about on the face of its globe, it has struggled with no other task; for it the same care is ever recurrent,--that of a.s.suring its subsistence while going forward in the path of discovery. In order that such clearing of land may not become a ruinous speculation, a cause of misery, in other words, in order that it may be possible, it is necessary, therefore, to multiply still further our capital and machinery, discover new processes, and more thoroughly divide labor. Now, to solicit the government to take such an initiative is to imitate the peasants who, on seeing the approach of a storm, begin to pray to G.o.d and to invoke their saint. Governments--today it cannot be too often repeated--are the representatives of Divinity,--I had almost said executors of celestial vengeance: they can do nothing for us.

Does the English government, for instance, know any way of giving labor to the unfortunates who take refuge in its workhouses? And if it knew, would it dare? AID YOURSELF, AND HEAVEN WILL AID YOU! This note of popular distrust of Divinity tells us also what we must expect of power,--nothing.

Arrived at the second station of our Calvary, instead of abandoning ourselves to sterile contemplations, let us be more and more attentive to the teachings of destiny. The guarantee of our liberty lies in the progress of our torture.

CHAPTER V.

THIRD PERIOD.--COMPEt.i.tION.

Between the hundred-headed hydra, division of labor, and the unconquered dragon, machinery, what will become of humanity? A prophet has said it more than two thousand years ago: Satan looks on his victim, and the fires of war are kindled, Aspexit gentes, et dissolvit. To save us from two scourges, famine and pestilence, Providence sends us discord.

Compet.i.tion represents that philosophical era in which, a semi- understanding of the antinomies of reason having given birth to the art of sophistry, the characteristics of the false and the true were confounded, and in which, instead of doctrines, they had nothing but deceptive mental tilts. Thus the industrial movement faithfully reproduces the metaphysical movement; the history of social economy is to be found entire in the writings of the philosophers. Let us study this interesting phase, whose most striking characteristic is to take away the judgment of those who believe as well as those who protest.

% 1.--Necessity of compet.i.tion.

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 a.s.sOCIATION. M. Dunoyer, one of M. Reybaud's judges, bore this testimony, the more flattering to M. Reybaud from being slightly ironical in form:

M. Reybaud, who has exposed with so much accuracy and talent, in a book which the French Academy has crowned, the vices of the three princ.i.p.al reformatory systems, holds fast to the principle common to them, which serves as their base,--a.s.sociation.

a.s.sociation 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, a.s.sociation 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, a.s.sociation, which it would be wrong to condemn on the strength of irregular manifestations.

Finally M. Reybaud has loudly declared himself a partisan of compet.i.tion, which means that he has decidedly abandoned the principle of a.s.sociation. For if by a.s.sociation 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 a.s.sociation and another which maintains that a.s.sociation 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 cla.s.s 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 skilful 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 compet.i.tion, you will be wrong; take your stand against compet.i.tion, 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 Ma.r.s.eilles, his birthplace--an article in which he took vigorous ground in favor of free compet.i.tion 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 compet.i.tion and sesame!

Then, in order to better a.s.sure 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."