第16章

1.-- Opposition between FACT and RIGHT in social economy.

I AFFIRM the REALITY of an economic science.

This proposition, which few economists now dare to question, is the boldest, perhaps, that a philosopher ever maintained; and the inquiries to follow will prove, I hope, that its demonstration will one day be deemed the greatest effort of the human mind.

I affirm, on the other hand, the absolute certainty as well as the progressive nature of economic science, of all the sciences in my opinion the most comprehensive, the purest, the best supported by facts: a new proposition, which alters this science into logic or metaphysics in concreto, and radically changes the basis of ancient philosophy.In other words, economic science is to me the objective form and realization of metaphysics; it is metaphysics in action, metaphysics projected on the vanishing plane of time; and whoever studies the laws of labor and exchange is truly and specially a metaphysician.

After what I have said in the introduction, there is nothing in this which should surprise any one.The labor of man continues the work of God, who, in creating all beings, did but externally realize the eternal laws of reason.Economic science is, then, necessarily and at once a theory of ideas, a natural theology, and a psychology.This general outline alone would have sufficed to explain why, having to treat of economic matters, I was obliged previously to suppose the existence of God, and by what title I, a simple economist, aspire to solve the problem of certainty.

But I hasten to say that I do not regard as a science the incoherent ensemble of theories to which the name political economy has been officially given for almost a hundred years, and which, in spite of the etymology of the name, is after ail but the code, or immemorial routine, of property.

These theories offer us only the rudiments, or first section, of economic science; and that is why, like property, they are all contradictory of each other, and half the time inapplicable.The proof of this assertion, which is, in one sense, a denial of political economy as handed down to us by Adam Smith, Ricardo, Malthus, and J.B.Say, and as we have known it for half a century, will be especially developed in this treatise.

The inadequacy of political economy has at all times impressed thoughtful minds, who, too fond of their dreams for practical investigation, and confining themselves to the estimation of apparent results, have constituted from the beginning a party of opposition to the statu quo, and have devoted themselves to persevering, and systematic ridicule of civilization and its customs.Property, on the other hand, the basis of all social institutions, has never lacked zealous defenders, who, proud to be called practical, have exchanged blow for blow with the traducers of political economy, and have labored with a courageous and often skilful hand to strengthen the edifice which general prejudice and individual liberty have erected in concert.The controversy between conservatives and reformers, still pending, finds its counterpart, in the history of philosophy, in the quarrel between realists and nominalists; it is almost useless to add that, on both sides, right and wrong are equal, and that the rivalry, narrowness, and intolerance of opinions have been the sole cause of the misunderstanding.

Thus two powers are contending for the government of the world, and cursing each other with the fervor of two hostile religions: political economy, or tradition; and socialism, or utopia.

What is, then, in more explicit terms, political economy? What is socialism?

Political economy is a collection of the observations thus far made in regard to the phenomena of the production and distribution of wealth;

that is, in regard to the most common, most spontaneous, and therefore most genuine, forms of labor and exchange.

The economists have classified these observations as far as they were able; they have described the phenomena, and ascertained their contingencies and relations; they have observed in them, in many cases, a quality of necessity which has given them the name of laws; and this ensemble of information, gathered from the simplest manifestations of society, constitutes political economy.

Political economy is, therefore, the natural history of the most apparent and most universally accredited customs, traditions, practices, and methods of humanity in all that concerns the production and distribution of wealth.

By this title, political economy considers itself legitimate in fact and in right: in fact, because the phenomena which it studies are constant, spontaneous, and universal; in right, because these phenomena rest on the authority of the human race, the strongest authority possible.Consequently, political economy calls itself a science; that is, a rational and systematic knowledge of regular and necessary facts.

Socialism, which, like the god Vishnu, ever dying and ever returning to life, has experienced within a score of years its ten-thousandth incarnation in the persons of five or six revelators, -- socialism affirms the irregularity of the present constitution of society, and, consequently, of all its previous forms.It asserts, and proves, that the order of civilization is artificial, contradictory, inadequate; that it engenders oppression, misery, and crime;

it denounces, not to say calumniates, the whole past of social life, and pushes on with all its might to a reformation of morals and institutions.

Socialism concludes by declaring political economy a false and sophistical hypothesis, devised to enable the few to exploit the many; and applying the maxim A fructibus cognoscetis, it ends with a demonstration of the impotence and emptiness of political economy by the list of human calamities for which it makes it responsible.