“The Law,” “The State,” and Other Political Writings, 1843–1850. Bastiat Frédéric

arranging, combining, and molding both people and property at will, there is no limit to the imaginable means by which people and property can be arranged, combined, and molded. Right now, there are certainly more than five hundred projects on the organization of production circulating in Paris, not counting an equal number of projects on the organization of credit. Doubtless these plans contradict

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      one another, but they have in common the fact that they are based on this consideration: the law has created the right of property; the legislator is the absolute master in disposing of workers and the fruits of their work.

      Among these projects, those that have attracted the greatest public attention are those by Fourier, Saint-Simon, Owen, Cabet, and Louis Blanc. However, it would be madness to think that these five methods of organization are the only ones possible. Their number is boundless. Every morning a new one may be hatched, more attractive than yesterday’s, and I leave you to imagine what would happen to the human race if, when one of these inventions was imposed on it, another more-specious one was suddenly revealed. The human race would be reduced to the choice of either changing its way of carrying on every morning or continuing forever down a path known to be erroneous, just because it had once set out on this path.

      A second consequence is to arouse the thirst for power in all dreamers. Let us suppose that I have thought out a system for organizing work. Setting out my system and expecting people to adopt it if it is a good one would be to suppose that the prerogative of action lies with them. However, in the system that I am examining the principle of action lies with the legislator. “The legislator,” as Rousseau says, “must feel that he has the strength to transform human nature.”⁸ This being so, my ambition should be to become a legislator in order to impose the social order of my devising.

      It is also clear that systems based on the idea that the right to property is a social institution all lead either to the most highly concentrated privilege or the most fundamental communism, depending on the good or bad intentions of the inventor. If he has sinister designs, he will make use of the law to enrich a few at the expense of all. If he obeys philanthropic impulses, he will want to equalize the level of well-being, and to do this he will think of stipulating that each person should legally share equally of the products created. It remains to be seen whether, under these conditions, it is possible to engage in production.

      With regard to this, the Luxembourg Palace⁹ recently offered us an extraordinary sight. A few days after the February revolution, in the middle of the nineteenth century, did we not hear a man who was more than a minister, a member of the provisional government, a civil servant invested with

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      unlimited revolutionary authority speak in the name of liberty and coldly ask whether, in distributing salaries, it was a good thing to take account of the strength, talent, activity, and skill of the worker, that is to say the wealth he produced, or whether it was not better to disregard these personal virtues and their beneficial effect and in future give everyone the same pay. The question amounts to this: will a meter of cloth sold by a lazy man be sold for the same price as two meters offered by someone who is industrious? And, something that beggars belief, this man has proclaimed that he preferred profits to be uniform, whatever the work offered for sale, and in his wisdom he has decided that although two equals two by nature, they would in future be by law only one.

      That is what happens when we act on the basis that the law is stronger than nature.

      His audience apparently grasped the fact that the very constitution of man rose up against such an arbitrary decision and that people would never allow one meter of cloth to claim the same remuneration as two meters. If this were to be so, the competition that he wished to abolish would be replaced by another form of competition a thousand times more deadly: everyone would compete to work the least and demonstrate the least activity since, by law, the reward would be always guaranteed and equal for all.

      However, Citizen Blanc had foreseen the objection and, to prevent this sweet do-nothing, alas so natural to man when work is not rewarded, he had thought of setting up a post in each commune on which would be inscribed the names of those who were lazy. However, he did not say whether there would be inquisitors to uncover the sin of laziness, courts in which to judge it, and gendarmes to execute the sentence. It should be noted that utopians never concern themselves with the huge machine of government indispensable for putting their legal machinery in motion.

      Since the delegates in the Luxembourg Palace were rather incredulous, Citizen Vidal, Citizen Blanc’s secretary, appeared to complete his master’s thought. Using Rousseau’s example, Citizen Vidal suggested nothing less than changing the nature of man and the laws of Providence.¹⁰

      It has pleased Providence to place within each individual certain needs and their consequences and faculties and their consequences, thus creating

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      personal interest, in other words, an instinct for preservation and a love of development that is the mainspring of the human race. M. Vidal will be changing all that. He has looked at the work of God and seen that it was not good. Consequently, starting from the principle that the law and the legislator can do anything, he will be abolishing personal interest by decree and replacing it by point of honor.

      Men will no longer work to live, to provide for and raise their families, but to obey a point of honor, to avoid the hangman’s noose, as though this new motive were not still a personal interest of another kind.

      M. Vidal constantly refers to what the question of honor encourages armies to do. But alas! Everything must be stated clearly, and if the wish is to regiment workers we should be told whether the military code, with its thirty transgressions carrying the death penalty, would become the labor code!

      An even more striking effect of the disastrous principle which I am endeavoring to combat here is the uncertainty it always holds suspended, like the sword of Damocles, over production, capital, trade, and industry. This is so serious that I dare to claim the reader’s entire attention.

      In a country like the United States, where the right of property is placed above the law, and where the sole mission of the forces of public order is to have this natural right respected, every individual may with total confidence devote his capital and strength to production. He has no need to fear that his plans and arrangements will be upset by the legislative power from one minute to the next.

      But when on the contrary, on the principle that it is not work but the law that is the basis of property, all the creators of utopias are allowed to impose their arrangements generally and through the authority of decrees, who can fail to see that all the farsightedness and prudence that nature has implanted in men’s hearts are being turned against industrial progress?

      Where is the bold speculator now who would dare to set up a factory or take on a business? Yesterday, it was decreed that people would be allowed to work for only a given number of hours.¹¹ Now it is being decreed that the payment for this type of work will be fixed, and who can predict what will be decreed tomorrow, the day after tomorrow, and the days after that? Once the legislator has set himself at such an incommensurable distance from other

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      men and in all conscience thinks that he can dispose of their time, work, transactions, everything that is property, what man in all the land will have the slightest knowledge of what constraints he and his profession will be placed under tomorrow by the law? And in such circumstances, who will be able or want to undertake anything?

      I certainly do not deny that, among the innumerable systems to which this erroneous principle will give rise, many and perhaps the majority will be based on benevolent and generous intentions. But what is to be feared is the principle itself. The manifest aim of each individual arrangement is to equalize well-being. But the even more manifest effect of the principle on which these arrangements are based is to equalize deprivation; I cannot put this too plainly, it will reduce affluent families to the ranks of the poor and decimate poor families through illness and starvation.