So, at bottom, what is lacking is not the will to consume and thus the market; it is merely that consumption is ill served. There is something thwarting it, something vetoing it. The shops are bulging with goods yet the people go naked; trade is stagnant and the people’s life is all deprivation! We being as we are, we all want comfort first and then luxury; we produce, insofar as we have it in us to do, whatsoever we have to in order to satisfy our desires; the wealth is out there waiting for us, yet we stay poor! How to explain this mystery? What thwarts consumption and which, as a necessary consequence, vetoes work, is the fact that the circulation of products is hobbled. And the circulation of products is hobbled:
1. By the exclusive use of gold and silver as instruments of exchange.
2. By the interest rate or levy that must be paid for access to them.
3. By the analogy that has been drawn between all capital and instruments of production, notably the land, and the instrument of circulation, cash, in the sense that, on every side, levies have been imposed upon the instruments of labour as upon money, rendering them, as far as their idle holders are concerned, essentially inert bodies that generate interest.
4. Finally, by the fascination with gold and the ravages of monopoly, the impact of which is that instead of producing for the purposes of enjoyment and thus consuming in proportion with his labours, the individual produces for the purpose of amassing either gold, or capital and, by means of such accumulation, claiming exemption from toil, the right to live without producing and to exploit the toilers […]
The people, stealing a march on the economists on this score, is beginning to grasp this: the working class has analysed the secret power stymieing circulation, closing markets and inevitably leading to stagnation and strikes. In the proletariat’s eyes, savings and retirement funds are modern society’s equivalent of devil-take-the-hindmost. The financiers know nothing of this, or, if they know, feign ignorance; their privilege being at stake here. So, as I see it, the issue does not boil down to establishing some impossible community [communauté] or decreeing an illiberal and premature equality; it consists of doing away with the charges of all sorts by which production, circulation and consumption are burdened, an abolition which I sum up by the more technical and more financial formula of Free Credit. (Sundry interjections)
Free credit is the translation into the language of economics of those two words enshrined in the draft Constitution, guaranteed work. Now, the interest on money being the cornerstone of privilege and the regulator of all usury, by which I mean all income from capital, so it is by means of progressively whittling away the interest upon money that we must arrive at free credit and abolition of the taxes that hobble circulation and which artificially generate poverty. Which is what we will shortly be achieving by setting up a National Bank whose capital might be raised, and here I am following the usual reckonings of finance, to 1 or 2 billion, and which might ensure discount and commission in the desired conditions, but without interest, since there is an implicit contradiction in a society’s profiteering from itself. So let us have our National Bank, let us organise public loans and, unless we want to cling to and forever perpetuate privilege and poverty, it is plain that with that bank we will have, setting administration and office costs aside, discount for nothing, loans for nothing and, finally, housing and land usage for nothing. (General and prolonged hilarity)
And once we reach that point (further laughter) the principle activating the businessman and the industrialist having changed, love of comfort and effective enjoyment having replaced ambition and greed as the spurs to toil and the fetishisation of gold having been overtaken by the realities of life, savings giving way to mutuality and with capital formation achieved by means of capital exchange per se, consumption will be relieved of all burdens, as will the faculty of enjoyment. (Lengthy interruption. Laughter and sundry exclamations)
So I concede and I have not the slightest difficulty in making this declaration: I concede and affirm that the guarantee of work is incompatible with retention of the established levies and charges on circulation and the instruments of labour and with property’s seigneurial rights. (Exclamations)
Those who claim otherwise may describe themselves as phalansterians, Girondins or Montagnards; they may be very honest folk and excellent citizens—but they are certainly not socialists; I will go further, they are no republicans. (Further exclamations)
In the same way that political equality is incompatible with monarchy or aristocracy, so equilibrium in circulation and exchange, and parity between production and consumption—in other words, guaranteed work—cannot be reconciled with the royalty of cash or the aristocracy of capital. And since these two sets of ideas are essentially interdependent, we are forced to conclude again that property or net income which owes its existence entirely to servitude, is an impossibility in a Republic; and that only one of two things can happen: either property will overrule the Republic or the Republic will overrule property. (Laughter. Ripples of agitation)
It is a matter of regret to me, Citizens, that what I am saying should cause you to laugh so, because what I am saying here will be the death of you. (Oh! Oh!—Fresh laughter)
[…]
Let me say it again: the February Revolution has no other meaning. (Whispering) Progressively doing away with all these seigneurial rights which are a burden upon labour, a hindrance to circulation and a block to outlay and doing so in the quickest possible order; then, and as a necessary follow-up, whipping up an insatiable demand, opening up a bottomless market and basing the guarantee of work on indestructible foundations; that, without delving too deeply into the new forms of a society thus constructed, is how I see the chances of immediately and practically resolving the social question. That is what I call, improperly maybe, abolishing property. For, and bear this in mind, here we have no expropriation, no bankruptcies, no agrarian law, no community, no State meddling and no trespass against inheritance or family (Gales of laughter); only the annihilation of net income by means of the competition from the National Bank which is to say, freedom, naught but freedom. (Interruptions) […]
Citizen Representatives, you have just heard my declaration of faith. It was needed in order to have you grasp the sense of my motion and the report that has been read to you made that all the more indispensable. I have been accused of disguising my intentions, or not daring to state here what I have set down in print in pamphlet and newspaper over the past ten years. You are my witnesses here today as to whether I am dissembling, whether I am afraid to spell out my beliefs and wishes in the presence of France. Yes, I seek the abolition of property in the sense of which I have just been speaking; and that is why, in an article denounced in this forum, I penned this phrase: Property income is an unearned privilege, and one that it behooves society to revoke.477 But as I have pointed out to you, the repeal of that privilege might be abrupt and violent, in short, effected in such a way as a reasonable person might say was a tribute to anger, but it might equally be phased in and peaceably done. As a representative of the people and therefore mindful of my obligation to husband every interest, I call upon you here today to order such repeal to be carried out with whatever slowness of pace and arrangements the vested interests might wish for and with all of the assurances of security that the propertied might insist upon. (Sniggering)
And it is for the purpose of tending to the ways and means of such repeal and not at all with an eye to immediate effect that I move that a special tax be temporarily introduced, a tax upon income, by means of which the nation would weather the crisis and toilers and masters revert to the position they occupied prior to the revolution; depreciated property would recover its value; and public loans would be introduced upon a fresh footing.
Here then is […] the meaning behind my motion:
1. To spell out the import and purpose of the February Revolution to property and to the bourgeois class.
2. To serve notice upon property of the intention to proceed with the
remaking of society and, in the interim, to invite it to contribute towards the revolutionary endeavour; the propertied to be held answerable for the consequences of their refusal, with nothing excluded. (Loud interruption)
SEVERAL MEMBERS: What! With nothing excluded? Explain yourself!
CITIZEN DUPIN (representing the Nièvre): How plain can he be? Your money or your life!
NUMEROUS VOICES: Mister Speaker, have the member explain himself!
CITIZEN SPEAKER: The member has heard the question; I invite him to explain himself.
CITIZEN PROUDHON: Reserves go hand in glove with responsibility. The meaning is ..
SEVERAL MEMBERS: We got your meaning!
CITIZEN PROUDHON: The meaning is that, in the event of a refusal, we would ourselves proceed with the liquidation without you. (Angry rumblings)
NUMEROUS VOICES: Who, you? And who might you be? (Excitement)
CITIZEN ERNEST DE GIRARDIN: Are you talking about the guillotine? (Murmurs.—Several challenges are made to the speaker from several quarters)
CITIZEN SPEAKER: I call upon all present to be silent. The speaker has the floor so that he may explain his thinking.
CITIZEN PROUDHON: When I used those pronouns you and we, it was self-evident that at that point I was identifying myself with the proletariat and identifying you with the bourgeois class. (Further eruptions)
CITIZEN SAINT-PRIEST: But that is social warfare!
A MEMBER: June 23rd holds the floor!
SEVERAL VOICES: Let him speak! Listen! Listen!
CITIZEN PROUDHON (resuming): My purpose in setting out the means I have was to show you that my motion also conserves the interests of property, which is so crucial to the very object of the revolution. The most irksome part of my motion is that, in terms of outcome, it can never fail; nothing like it has ever been seen in the world of finance; and, above all, it is not a translation nor a borrowing from the English. No one has dared to retort that a levy on income is unfair; they would be contradicted by the masters of the science, the secret vow of taxation and the example of England; they would have public opinion lined up against them […]
This is the first time since a vote on taxation became a parliamentary prerogative that a levy has been accused of being an act of piracy! A levy on income piracy? What are we then to call a levy on labour? Murder? […]
One has only to spell the thing out to prove to any person of good faith that such property which has so laughably been turned into the cornerstone of family and civilisation, hangs by a single thread which will not take long to snap, even though some might still wish to uphold it. The appointment of a National Bank is tantamount to killing off property at a single stroke, without argument or bandying words.
A VOICE: There you have it, death without further ado!
ANOTHER VOICE: Publish this speech in Le Moniteur! Haul its author away to Charenton!478
THE MALTHUSIANS
10th August 1848
Le Représentant du Peuple
Translation by Benjamin Tucker
DR. MALTHUS, AN ECONOMIST, AN ENGLISHMAN, ONCE WROTE THE FOLLOWING words:
“A man who is born into a world already possessed, if he cannot get subsistence from his parents on whom he has a just demand, and if the society do not want his labour, has no claim of right to the smallest portion of food, and, in fact, has no business to be where he is. At nature’s mighty feast there is no vacant cover for him. She tells him to be gone, and will quickly execute her own orders…”479
As a consequence of this great principle, Malthus recommends, with the most terrible threats, every man who has neither labour nor income upon which to live to take himself away, or at any rate to have no more children. A family,—that is, love,—like bread, is forbidden such a man by Malthus.
Dr. Malthus was, while living, a minister of the Holy Gospel, a mildmannered philanthropist, a good husband, a good father, a good citizen, believing in God as firmly as any man in France. He died (heaven grant him peace) in 1834. It may be said that he was the first, without doubt, to reduce to absurdity all political economy, and state the great revolutionary question, the question between labour and capital. With us, whose faith in Providence still lives, in spite of the century’s indifference, it is proverbial—and herein consists the difference between the English and ourselves—that “everybody must live.” And our people, in saying this, think themselves as truly Christian, as conservative of good morals and the family, as the late Malthus.
Now, what the people say in France, the economists deny; the lawyers and the litterateurs deny; the Church, which pretends to be Christian, and also Gallican, denies; the press denies; the large proprietors deny; the government which endeavours to represent them, denies.
The press, the government, the Church, literature, economy, wealth—everything in France has become English; everything is Malthusian. It is in the name of God and his holy providence, in the name of morality, in the name of the sacred interests of the family, that they maintain that there is not room in the country for all the children of the country, and that they warn our women to be less prolific. In France, in spite of the desire of the people, in spite of the national belief, eating and drinking are regarded as privileges, labour a privilege, family a privilege, country a privilege.
M. Antony Thouret said recently that property, without which there is neither country, nor family, nor labour, nor morality, would be irreproachable as soon as it should cease to be a privilege; a clear statement of the fact that, to abolish all the privileges which, so to speak, exclude a portion of the people from the law, from humanity, we must abolish, first of all, the fundamental privilege, and change the constitution of property.
M. A. Thouret, in saying that, agreed with us and with the people. The State, the press, political economy, do not view the matter in that light; they agree in the hope that property, without which, as M. Thouret says, there is no labour, no family, no Republic, may remain what it always has been—a privilege.
All that has been done, said, and printed today and for the last twenty years, has been done, said, and printed in consequence of the theory of Malthus.
The theory of Malthus is the theory of political murder; of murder from motives of philanthropy and for love of God. There are too many people in the world; that is the first article of faith of all those who, at present, in the name of the people, reign and govern. It is for this reason that they use their best efforts to diminish the population. Those who best acquit themselves of this duty, who practice with piety, courage, and fraternity the maxims of Malthus, are good citizens, religious men, those who protest against such conduct are anarchists, socialists, atheists.
That the February Revolution was the result of this protest constitutes its inexpiable crime. Consequently, it shall be taught its business, this Revolution which promised that all should live. The original, indelible stain on this Republic is that the people have pronounced it anti-Malthusian. That is why the Republic is so especially obnoxious to those who were, and would become again, the toadies and accomplices of kings—grand eaters of men, as Cato called them. They would make monarchy of your Republic; they would devour its children.
There lies the whole secret of the sufferings, the agitations, and the contradictions of our country.
The economists are the first among us, by an inconceivable blasphemy, to establish as a providential dogma the theory of Malthus. I do not reproach them; neither do I abuse them. On this point the economists act in good faith and from the best intentions in the world. They would like nothing better than to make the human race happy; but they cannot conceive how, without some sort of an organisation of homicide, a balance between population and production can exist.
Ask the Academy of Moral Sciences. One of its most honourable members, whose name I will not call—though he is proud of his opinions, as every honest man should be—being the prefect of I know not which department, saw fit one day, in a proclamation, to advise those within his province to h
ave thenceforth fewer children by their wives. Great was the scandal among the priests and gossips, who looked upon this academic morality as the morality of swine! The savant of whom I speak was none the less, like all his fellows, a zealous defender of the family and of morality; but, he observed with Malthus, at the banquet of Nature there is not room for all.
M. Thiers, also a member of the Academy of Moral Sciences, lately told the committee on finance that, if he were minister, he would confine himself to courageously and stoically passing through the crisis, devoting himself to the expenses of his budget, enforcing a respect for order, and carefully guarding against every financial innovation, every socialistic idea—especially such as the right to labour—as well as every revolutionary expedient. And the whole committee applauded him.
In giving this declaration of the celebrated historian and statesman, I have no desire to accuse his intentions. In the present state of the public mind, I should succeed only in serving the ambition of M. Thiers, if he has any left. What I wish to call attention to is that M. Thiers, in expressing himself in this wise, testified, perhaps unconsciously, to his faith in Malthus.
Mark this well, I pray you. There are two million, four million men who will die of misery and hunger, if some means be not found of giving them work. This is a great misfortune, surely, and we are the first to lament it, the Malthusians tell you; but what is to be done? It is better that four million men should die than that privilege should be compromised; it is not the fault of capital, if labour is idle; at the banquet of credit there is not room for all.
Property Is Theft! Page 46
