第57章

that, to rise to its sublimest conceptions, all prototypes may be employed equally well; and, finally, that, all the postulates of reason meeting in the most modest industry as well as in the most general sciences, to make every artisan a philosopher, -- that is, a generalizing and highly synthetic mind, -- it would be enough to teach him -- what? his profession.

Hitherto, it is true, philosophy, like wealth, has been reserved for certain classes: we have the philosophy of history, the philosophy of law, and some other philosophies also; this is a sort of appropriation which, like many others of equally noble origin, must disappear.But, to consummate this immense equation, it is necessary to begin with the philosophy of labor, after which each laborer will be able to attempt in his turn the philosophy of his trade.

Thus every product of art and industry, every political and religious constitution, like every creature organized or unorganized, being only a realization, a natural or practical application, of philosophy, the identity of the laws of nature and reason, of being and idea, is demonstrated; and when, for our own purpose, we establish the constant conformity of economic phenomena to the pure laws of thought, the equivalence of the real and the ideal in human facts, we only repeat in a particular case this eternal demonstration.

What do we say, in fact?

To determine value, -- in other words, to organize within itself the production and distribution of wealth, -- society proceeds exactly as the mind does in the generation of concepts.First it posits a primary fact, acts upon a primary hypothesis, the division of labor, a veritable antinomy, the antagonistic results of which are evolved in social economy, just as the consequences might have been deduced in the mind: so that the industrial movement, following in all respects the deduction of ideas, is divided into a double current, one of useful effects, the other of subversive results, all equally necessary and legitimate products of the same law.To harmonically establish this two-faced principle and solve this antinomy, society evokes a second, soon to be followed by a third; and such will be the progress of the social genius until, having exhausted all its contradictions, --

supposing, though it is not proved, that there is an end to contradiction in humanity, -- it shall cover with one backward leap all its previous positions and in a single formula solve all problems.

In following in our exposition this method of the parallel development of the reality and the idea, we find a double advantage: first, that of escaping the reproach of materialism, so often applied to economists, to whom facts are truth simply because they are facts, and material facts.

To us, on the contrary, facts are not matter, -- for we do not know what the word matter means, -- but visible manifestations of invisible ideas.

So viewed, the value of facts is measured by the idea which they represent;

and that is why we have rejected as illegitimate and non-conclusive useful value and value in exchange, and later the division of labor itself, although to the economists all these have an absolute authority.

On the other hand, it is as impossible to accuse us of spiritualism, idealism, or mysticism: for, admitting as a point of departure only the external manifestation of the idea, -- the idea which we do not know, which does not exist, as long as it is not reflected, like light, which would be nothing if the sun existed by itself in an infinite void, -- and brushing aside all a prori reasoning upon theogony and cosmogony, all inquiry into substance, cause, the me and the not-me, we confine ourselves to searching for the laws of being and to following the order of their appearance as far as reason can reach.

Doubtless all knowledge brings up at last against a mystery: such, for instance, as matter and mind, both of which we admit as two unknown essences, upon which all phenomena rest.But this is not to say that mystery is the point of departure of knowledge, or that mysticism is the necessary condition of logic: quite the contrary, the spontaneity of our reason tends to the perpetual rejection of mysticism; it makes an a priori protest against all mystery, because it has no use for mystery except to deny it, and because the negation of mysticism is the only thing for which reason has no need of experience.

In short, human facts are the incarnation of human ideas: therefore, to study the laws of social economy is to constitute the theory of the laws of reason and create philosophy.We may now pursue the course of our investigation.

At the end of the preceding chapter we left the laborer at loggerheads with the law of division: how will this indefatigable OEdipus manage to solve this enigma?

In society the incessant appearance of machinery is the antithesis, the inverse formula, of the division of labor; it is the protest of the industrial genius against parcellaire and homicidal labor.What is a machine, in fact? A method of reuniting divers particles of labor which division had separated.Every machine may be defined as a summary of several operations, a simplification of powers, a condensation of labor, a reduction of costs.

In all these respects machinery is the counterpart of division.Therefore through machinery will come a restoration of the parcellaire laborer, a decrease of toil for the workman, a fall in the price of his product, a movement in the relation of values, progress towards new discoveries, advancement of the general welfare.