# Economic Sophisms/Chapter 28

VI.
TO ARTISANS AND WORKMEN.
Many journals have attacked me in your presence and hearing. Perhaps you will not object to read my defence?
I am not suspicious. When a man writes or speaks, I take for granted that he believes what he says.
And yet, after reading and rE-reading the journals to which I now reply, I seem unable to discover any other than melancholy tendencies.
Our present business is to inquire which is more favourable to your interests,—liberty or restriction.
I believe that it is liberty,—they believe that it is restriction. It is for each party to prove his own thesis.
Was it necessary to insinuate that we free-traders are the agents of England, of the south of France, of the government?
On this point, you see how easy recrimination would be.
We are the agents of England, they say, because some of us employ the words meeting and free-trader!
And do they not make use of the words drawback and budget?
We, it would seem, imitate Cobden and the English democracy! And do they not parody Lord George Bentinck and the British aristocracy?
We borrow from perfidious Albion the doctrine of liberty!
And do they not borrow from the same source the quibbles of protection?
We follow the lead of Bordeaux and the south!
And do they not avail themselves of the cupidity of Lille and the north?
We favour the secret designs of the ministry, whose object is to divert public attention from their real policy!
​And do they not act in the interest of the civil list, which profits most of all from the policy of protection?
You see, then, very clearly, that if we did not despise this war of disparagement, arms would not be wanting to carry it on.
But this is beside the question.
The question, and we must never lose sight of it, is this:
Whether is it better for the working classes to he free, or not to be free to purchase foreign commodities?
Workmen! they tell you that "If you are free to purchase from the foreigner those things which you now produce yourselves, you will cease to produce them; you will be without employment, without wages, and without bread; it is therefore for your own good to restrain your liberty."
This objection returns upon us under two forms:—They say, for example, "If we clothe ourselves with English cloth; if we make our ploughs of English iron; if we cut our bread with English knives; if we wipe our hands with English towels,—what will become of French workmen, what will become of national labour?"
Tell me, workmen! if a man should stand on the quay at Boulogne, and say to every Englishman who landed, "If you will give me these English boots, I will give you this French hat;" or, "If you will give me that English horse, I will give you this French tilbury;" or ask him, "Will you exchange that machine made at Birmingham, for this clock made at Paris?" or, again, "Can you arrange to barter this Newcastle coal against this champagne wine?" Tell me whether, assuming this man to make his proposals with discernment, any one would be justified in saying that our national labour, taken in the aggregate, would suffer in consequence?
Nor would it make the slightest difference in this respect were we to suppose twenty such offers to be made in place of one, or a million such barters to be effected in place of four; nor would it in any respect alter the case were we to assume the intervention of merchants and money, whereby such transactions would be greatly facilitated and multiplied.
Now, when one country buys from another wholesale, to sell again in retail, or buys in retail, to sell again in the lump, if we trace the transaction to its ultimate results, we shall always ​find that commerce resolves itself into barter, products for products, services for services. If, then, barter does no injury to national labour, since it implies as much national labour given as foreign labour received, it follows that a hundred thousand millions of such acts of barter would do as little injury as one.
But who would profit? you will ask The profit consists in turning to most account the resources of each country, so that the same amount of labour shall yield everywhere a greater amount of satisfactions and enjoyments.
There are some who in your case have recourse to a singular system of tactics. They begin by admitting the superiority of the free to the prohibitive system, in order, doubtless, not to have the battle to fight on this ground.
Then they remark that the transition from one system to another is always attended with some displacement of labour.
Lastly, they enlarge on the sufferings, which, in their opinion, such displacements must always entail. They exaggerate these sufferings, they multiply them, they make them the principal subject of discussion, they present them as the exclusive and definitive result of reform, and in this way they endeavour to enlist you under the banners of monopoly.
This is just the system of tactics which has been employed to defend every system of abuse; and one thing I must plainly avow, that it is this system of tactics which constantly embarrasses those who advocate reforms, even those most useful to the people. You will soon see the reason of this.
When an abuse has once taken root, everything is arranged on the assumption of its continuance. Some men depend upon it for subsistence, others depend upon them, and so on, till a formidable edifice is erected.
Would you venture to pull it down? All cry out, and remark this—the men who bawl out appear always at first sight to be in the right, because it is far easier to show the derangements which must accompany a reform than the arrangements which must follow it.
The supporters of abuses cite particular instances of sufferings; they point out particular employers who, with their workmen, and the people who supply them with materials, are about to be injured; and the poor reformer can only refer to ​the general good which must gradually diffuse itself over the masses. That by no means produces the same sensation.
Thus, when the question turns on the abolition of slavery. "Poor men!" is the language addressed to the negroes, "who is henceforth to support you. The manager handles the lash, but he likewise distributes the cassava."
The slaves regret to part with their chains, for they ask themselves, "Whence will come the cassava?"
They fail to see that it is not the manager who feeds them, but their own labour—which feeds both them and the manager.
When they set about reforming the convents in Spain, they asked the beggars, "Where will you now find food and clothing? The prior is your best friend. Is it not very convenient to be in a situation to address yourselves to him?"
And the mendicants replied, "True; if the prior goes away, we see very clearly that we shall be losers, and we do not see at all so clearly who is to come in his place."
They did not take into account that if the convents bestowed alms, they lived upon them; so that the nation had more to give away than to receive.
In the same way, workmen ! monopoly, quite imperceptibly, saddles you with taxes, and then, with the produce of these taxes, finds you employment.
And your sham friends exclaim, "But for monopolies, where would you find employment?"
And you, like the Spanish beggars, reply, "True, true; the employment which the monopolists find us is certain. The promises of liberty are of uncertain fulfilment."
For you do not see that they take from you in the first instance the money with part of which they afterwards afford you employment.
You ask. Who is to find you employment? And the answer is, that you will give employment to one another! With the money of which he is no longer deprived by taxation, the shoemaker will dress better, and give employment to the tailor. The tailor will more frequently renew his chaussure, and afford employment to the shoemaker; and the same thing will take place in all other departments of trade.
​It has been said that under a system of free trade we should have fewer workmen in our mines and spinning-mills.
I do not think so. But if this happened, we should necessarily have a greater number of people working freely and independently, either in their own houses or at out-door employment.
For if our mines and spinning-factories are not capable of supporting themselves, as is asserted, without the aid of taxes levied from the public at large, the moment these taxes are repealed everybody will be by so much in better circumstances; and it is this improvement in the general circumstances of the community which lends support to individual branches of industry.
Pardon my dwelling a little longer on this view of the subject; for my great anxiety is to see you all ranged on the side of liberty.
Suppose that the capital employed in manufactures yields 6 per cent. profit. But Mondor has an establishment in which he employs £100,000, at a loss, instead of a profit, of 5 per cent. Between the loss and the gain supposed there is a difference of £10,000. What takes place? A small tax of £10,000 is coolly levied from the public, and handed over to Mondor. You don't see it, for the thing is skilfully disguised. It is not the tax-gatherer who waits upon you to demand your share of this burden; but you pay it to Mondor, the ironmaster, every time that you purchase your trowels, hatchets, and planes. Then they tell you that unless you pay this tax, Mondor will not be able to give employment; and his workmen, James and John, must go without work. And yet, if they gave up the tax, it would enable you to find employment for one another, independently of Mondor.
And then, with a little patience, after this smooth pillow of protection has been taken from under his head, Mondor, you may depend upon it, will set his wits to work, and contrive to convert his loss into a profit, and James and John will not be sent away, in which case there will be profit for everybody.
You may still rejoin, "We allow that, after the reform, there will be more employment, upon the whole, than before; in the meantime, James and John are starving."
​To which I reply:
1st, That when labour is only displaced, to be augmented, a man who has a head and hands is seldom left long in a state of destitution.
2d, There is nothing to hinder the State's reserving a fund to meet, during the transition, any temporary want of employment, in which, however, for my own part, I do not believe.
3d, If I do not misunderstand the workmen, they are quite prepared to encounter any temporary suffering necessarily attendant on a transfer of labour from one department to another, by which the community are more likely to be benefited and have justice done them. I only wish I could say the same thing of their employers!
What! will it be said that because you are workmen you are for that reason unintelligent and immoral? Your pretended friends seem to think so. Is it not surprising that in your hearing they should discuss such a question, talking exclusively of wages and profits without ever once allowing the word justice to pass their lips? And yet they know that restriction is unjust. Why have they not the courage to admit it, and say to you, "Workmen! an iniquity prevails in this country, but it is profitable to you, and we must maintain it." Why? because they know you would disclaim it.
It is not true that this injustice is profitable to you. Give me your attention for a few moments longer, and then judge for yourselves.
What is it that we protect in France? Things which are produced on a great scale by rich capitalists and in large establishments, as iron, coal, cloth, and textile fabrics; and they tell you that this is done, not in the interest of employers, but in yours, and in order to secure you employment.
And yet whenever foreign labour presents itself in our markets, in such a shape that it may be injurious to you, but advantageous for your employers, it is allowed to enter without any restriction being imposed.
Are there not in Paris thirty thousand Germans who make clothes and shoes? Why are they permitted to establish them- selves alongside of you while the importation of cloth is restricted? Because cloth is manufactured in grand ​establishments which belong to manufacturing legislators. But clothes are made by workmen in their own houses. In converting wool into cloth, these gentlemen desire to have no competition, because that is their trade; but in converting cloth into coats, they allow it, because that is your trade.
In making our railways, an embargo was laid on English rails, but English workmen were brought over. Why was this? Simply because English rails came into competition with the iron produced in our great establishments, while the English labourers were only your rivals.
We have no wish that German tailors and English navvies should be kept out of France. What we ask is, that the entry of cloth and rails should be left free. We simply demand justice and equality before the law, for all.
It is a mockery to tell us that customs restrictions are imposed for your benefit. Tailors, shoemakers, carpenters, masons, blacksmiths, shopkeepers, grocers, watchmakers, butchers, bakers, dressmakers! I defy you all to point out a single way in which restriction is profitable to you, and I shall point out, whenever you desire it, four ways in which it is hurtful to you.
And, after all, see how little foundation your journalists have for attributing self-abnegation to the monopolists.
I may venture to denominate the rate of wages which settles and establishes itself naturally under a régime of freedom, the natural rate of wages. When you affirm, therefore, that restriction is profitable to you, it is tantamount to affirming that it adds an overplus to your natural wages. Now, a surplus of wages beyond the natural rate must come from some quarter or other; it does not fall from the skies, but comes from those who pay it.
You are landed, then, in this conclusion by your pretended friends, that the policy of protection has been introduced in order that the interests of capitalists should be sacrificed to those of the workmen.
Do you think this probable?
Where is your place, then, in the Chamber of Peers? When did you take your seat in the Palais Bourbon? Who has consulted you? And where did this idea of establishing a policy of protection take its rise?
​I think I hear you answer, "It is not we who have established it. Alas! we are neither Peers, nor Deputies, nor Councillors of State. The capitalists have done it all.
Verily, they must have been in a good humour that day! What! these capitalists have made the law; they have established a policy of prohibition for the express purpose of enabling you to profit at their expense!
But here is something stranger still.
How does it come to pass that your pretended friends, who hold forth to you on the goodness, the generosity, and the self-abnegation of capitalists, never cease condoling with you on your being deprived of your political rights? From their point of view, I would ask what you could make of such rights if you had them? The capitalists have a monopoly of legislation;—granted. By means of this monopoly, they have adjudged themselves a monopoly of iron, of cloth, of textile fabrics, of coal, of wood, of meat,—granted likewise. But here are your pretended friends, who tell you that in acting thus, capitalists have impoverished themselves, without being under any obligation to do so, in order to enrich you who have no right to be enriched! Assuredly, if you were electors and deputies tomorrow, you could not manage your affairs better than they are managed for you; you could not manage them so well.
If the industrial legislation under which you live is intended for your profit, it is an act of perfidy to demand for you political rights; for these new-fashioned democrats never can get quit of this dilemma—the law made by the bourgeoisie either gives you more, or it gives you less than your natural wages. If that law gives you less, they deceive you, in soliciting you to maintain it. If it gives you more, they still deceive you, by inviting you to demand political rights at the very time when the bourgeoisie are making sacrifices for you, which, in common honesty, you could not by your votes exact, even if you had the power.
Workmen! I should be sorry indeed if this address should excite in your minds feelings of irritation against the rich. If self-interest, ill understood, or too apt to be alarmed, still maintains monopoly, let us not forget that monopoly has its root in errors which are common to both capitalists and labourers. ​Instead of exciting the one class against the other, let us try to bring them together. And for that end what ought we to do? If it be true that the natural social tendencies concur in levelling inequalities among men, we have only to allow these tendencies to act, remove artificial obstructions which retard their operation, and allow the relations of the various classes of society to be established on principles of Justice—principles always mixed up, in my mind at least, with the principle of Liberty.