Let us eliminate, in the first place, from these two celebrated3 sayings what is superfluous4. All for each is a redundancy, introduced from love of antithesis5, for it is expressly included in each for all. As regards the saying chacun chez soi, the idea has no direct relation with the others; but, as it is of great importance in Political Economy, we shall make it hereafter the subject of inquiry6.
It remains7 for us to consider the assumed opposition8 between these two members of the adages9 we have quoted, namely, each for all—each for himself. The one, it is said, expresses the sympathetic principle, the other the individualist or selfish principle. The first unites, the second divides.
Now, if we refer exclusively to the motive10 which determines the effort, the opposition is incontestable. But I maintain that if we consider the aggregate11 of human efforts in their results, the case is different. Examine Society, as it actually exists, obeying, as regards services which are capable of remuneration, the individualist or selfish principle; and you will be at once convinced that every man in working for himself is in fact working for all. This is beyond doubt. If the reader of these lines exercises a profession or trade, I entreat12 him for a moment to turn his regards upon himself; and I would ask him whether all his labours have not the satisfaction of others for their object, and, on the other hand, whether it is not to the exertions13 of others that he himself owes all his satisfactions.
It is evident that they who assert that each for himself and each [p340] for all are contradictory15, conceive that an incompatibility16 exists between individualism and association. They think that each for himself implies isolation17, or a tendency to isolation; that personal interest divides men, in place of uniting them, and that this principle tends to the chacun chez soi, that is to say, to the absence of all social relations.
In taking this view, I repeat, they form a false, because incomplete idea of society. Even when moved only by personal interest, men seek to draw nearer each other, to combine their efforts, to unite their forces, to work for one another, to render reciprocal services, to associate. It would not be correct to say that they act in this way in spite of self-interest; they do so in obedience18 to self-interest. They associate because they find their account in it. If they did not find it for their advantage, they would not associate. Individualism, then, or a regard to personal interest, performs the work which the sentimentalists of our day would confide20 to Fraternity, to self-sacrifice, or some other motive opposed to self-love. And this just establishes the conclusion at which we never fail to arrive—that Providence21 has provided for the social state much better than the men can who call themselves its prophets. For of two things one; either union is injurious to individuality, or it is advantageous22 to it. If it injures it, what are the Socialist23 gentlemen to do, how can they manage, and what rational motive can they have to bring about a state of things which is hurtful to everybody? If, on the contrary, union is advantageous, it will be brought about by the action of personal interest, which is the strongest, the most permanent, the most uniform, the most universal, of all motives24, let men say what they will.
Just look at how the thing actually works in practice. A squatter25 goes away to clear a field in the Far West. Not a day passes without his experiencing the difficulties which isolation creates. A second squatter now makes his way to the desert. Where does he pitch his tent? Does he retire naturally to a distance from the first? No; he draws near to him naturally—and why? Because he knows all the advantages that men derive26, with equal exertion14, from the very circumstance of proximity27. He knows that on various occasions they can accommodate each other by lending and borrowing tools and instruments, by uniting their action, by conquering difficulties insurmountable by individual exertion, by creating reciprocally a market for produce, by interchanging their views and opinions, and by providing for their common safety. A third, a fourth, a fifth squatter penetrates28 into [p341] the desert, and is invariably attracted by the smoke of the first settlements. Other people will then step in with larger capital, knowing that they will find hands there ready to be set to work. A colony is formed. They change somewhat the mode of culture; they form a path to the highway, by which the mail passes; they import and export; construct a church, a school-house, etc., etc. In a word, the power of the colonists29 is augmented30 by the very fact of their proximity, and to such a degree as to exceed, to an incalculable extent, the sum of their isolated31 and individual forces; and this is the motive which has attracted them towards each other.
But it may be said that every man for himself is a frigid32 maxim, which all the reasoning and paradoxes33 in the world cannot render otherwise than repugnant; that it smells of egotism a mile off, and that egotism is more than an evil in society, being itself the source of most other evils.
Now, listen a little, if you please.
If the maxim every man for himself is understood in this sense, that it is to regulate all our thoughts, acts, and relations, that we are to find it at the root of all our family and domestic affections, as fathers, sons, brothers, husbands, friends, citizens, or rather that it is to repress and to extinguish these affections, then I admit that it is frightful34, horrible, and such, that were there one man upon the earth heartless enough to make it the rule of his conduct, that man dared not even proclaim it in theory.
But will the Socialists35, in the teeth of fact and experience, always refuse to admit that there are two orders of human relations—one dependent on the sympathetic principle, and which we leave to the domain36 of morals,—another springing from self-interest, and regulating transactions between men who know nothing of each other, and owe each other nothing but justice,—transactions regulated by voluntary covenants37 freely adjusted? Covenants of this last species are precisely38 those which come within the domain of Political Economy. It is, in truth, no more possible to base commercial transactions on the principle of sympathy, than it is to base family and friendly relations on self-interest. To the Socialists I shall never cease to address this remonstrance39: You wish to mix up two things which cannot be confounded. If you were fools enough to wish to confound them, you have not the power to do it. The blacksmith, the carpenter, and the labourer, who exhaust their strength in rude avocations40, may be excellent fathers, admirable sons; they may have the moral sense thoroughly41 developed, and carry in their breasts hearts of large and expansive sympathy. [p342] In spite of all that, you will never persuade them to labour from morning to night with the sweat of their brow, and impose upon themselves the hardest privations, upon a mere42 principle of devotion to their fellow-men. Your sentimental19 lectures on this subject are, and always will be, powerless. If, unfortunately, they could mislead a few operatives, they would just make so many dupes. Let the merchant set to work to sell his wares43 on the principle of Fraternity, and I venture to predict that, in less than a month, he will see himself and his children reduced to beggary.
Providence has done well, then, in giving to the social state very different guarantees. Taking man as we find him,—sensibility and individuality, benevolence44 and self-love being inseparable,—we cannot hope, we cannot desire to see the motive of personal interest universally eradicated—nor can we understand how it could be. And yet nothing short of this would be necessary in order to restore the equilibrium45 of human relations; for if you break this mainspring of action only in certain chosen spirits, you create two classes,—scoundrels whom you thus tempt46 to make victims of their fellow-men—and the virtuous47, for whom the part of victims is reserved.
Seeing, then, that as regards labour and exchanges, the principle each for himself must inevitably48 have the predominance as a motive of action, the marvellous and admirable thing is, that the Author of all should have made use of that principle in order to realize, in the social order, the maxim of the advocates of Fraternity, each for all. In His skilful49 hand the obstacle has become the instrument. The general interest has been intrusted to personal interest, and the one has become infallible because the other is indestructible. To me it would seem that, in presence of these wondrous50 results, the constructors of artificial societies might, without any excess of humility51, acknowledge that, as regards organization, the Divine Architect has far surpassed them.
Remark, too, that in the natural order of society, the principle of each for all, based upon the principle of each for himself, is much more complete, much more absolute, much more personal, than it would be in the Socialist and Communist point of view. Not only do we work for all, but we cannot realize a single step of progress without its being profitable to the Community at large. (See chapter x., and ante, chapter xi.) The order of things has been so marvellously arranged, that when we have invented a new process, or discovered the liberality of nature in any department—some new source of fertility in the soil, or some new mode of [p343] action in one of the laws of the physical world,—the profit is ours temporarily, transiently, so long as to prove just as a recompense, and useful as an encouragement,—after which the advantage escapes from our grasp, in spite of all our efforts to retain it. From individual it becomes social, and falls for ever into the domain of the common and the gratuitous52. And while we thus impart the fruits of our progress to our fellow-men, we ourselves become participators in the progress which other men have achieved.
In short, by the rule each for himself, individual efforts, reinforced and invigorated, act in the direction of each for all, and every partial step of progress brings a thousand times more to society, in gratuitous utility, than it has brought to its inventor in direct profits.
With the maxim each for all no one would act exclusively for himself. What producer would take it into his head to double his labour in order to add a thirty-millionth part to his wages?
It may be said, then, why refute the Socialist aphorism53? What harm can it do? Undoubtedly54 it will not introduce into workshops, counting-rooms, warehouses55, nor establish in fairs and markets, the principle of self-sacrifice. But then it will either tend to nothing, and then we may let it sleep in peace, or it will bend somewhat that stiffness of the egotistical principle, which, excluding all sympathy, has scarcely right to claim any.
What is false is always dangerous. It is always a dangerous thing to represent as detestable and pernicious an eternal and universal principle which God has evidently destined56 to the conservation and advancement57 of the human race; a principle, I allow, as far as motive is concerned, which does not come home to our heart, but which, when viewed with reference to its results, astonishes and satisfies the mind; a principle, moreover, which leaves the field perfectly58 free to the action of those more elevated motives which God has implanted in the heart of man.
But, then, what happens? The Socialist public adopts only one-half the Socialist maxim—the last half, all for each. They continue as before to work each for himself, but they require, over and above, that all should work for them.
It must be so. When dreamers desired to change the grand mainspring of human exertion, by substituting fraternity for individualism, they found it necessary to invent a hypocritical contradiction. They set themselves to call out to the masses,—“Stifle self-love in your hearts and follow us; you will be rewarded for it [p344] by unbounded wealth and enjoyment59.” When men try to parody60 the Gospel, they should come to a Gospel conclusion. Self-denial implies sacrifice and pain—self-devotion means, “Take the lowest seat, be poor, and suffer voluntarily.” But under pretence61 of abnegation to promise enjoyment; to exhibit wealth and prosperity behind the pretended sacrifice; to combat a passion which they brand with the name of egotism by addressing themselves to the grossest and most material tendencies;—this is not only to render homage62 to the indestructible vitality63 of the principle they desire to overthrow64, but to exalt65 it to the highest point while declaiming against it; it is to double the forces of the enemy, instead of conquering him; to substitute unjust covetousness66 for legitimate67 individualism; and, in spite of all the artifice68 of a mystical jargon69, to excite the grossest sensualism. Let avarice70 answer this appeal.69
And is that not the position in which we now are? What is the universal cry among all ranks and classes? All for each. In pronouncing the word each, we are thinking of ourselves, and what we ask is to have a share which we have not merited, in the fruits of other men’s labour. In other words, we systematize spoliation. No doubt, spoliation, simple and naked, is so unjust that we repudiate71 it; but, by dint72 of the maxim all for each, we allay73 the scruples74 of conscience. We impose upon others the duty of working for us, and we arrogate75 to ourselves the right to enjoy the fruits of other men’s labour. We summon the State, the law, to impose the pretended duty, to protect the pretended right, and we arrive at the whimsical result of robbing one another in the sacred name of Fraternity. We live at other men’s expense, and attribute heroism76 to the sacrifice. What an odd, strange thing the human mind is! and how subtle is covetousness! It is not enough that each of us should endeavour to increase his share at the expense of his fellows, it is not enough that we should desire to profit by labour that we have not performed; we persuade ourselves that in acting77 thus we are displaying a sublime78 example of self-sacrifice. We almost go the length of comparing ourselves to the primitive79 Christians80, and yet we blind ourselves so far as not to see that the sacrifices which make us weep in fond admiration81 [p345] of our own virtue82, are sacrifices which we do not make, but which, on the contrary, we exact.70
It is worth observing the manner in which this mystification is effected.
Steal! Oh fy, that is mean—besides it leads to the hulks, for the law forbids it. But if the law authorized83 it, and lent its aid, would not that be very convenient? . . . . What a happy thought! . . . .
No time is lost in soliciting84 from the law some trifling85 privilege, a small monopoly, and as it may cost some pains to protect it, the State is asked to take it under its charge. The State and the law come to an understanding to realize exactly that which it was their business to prevent or to punish. By degrees the taste for monopolies gains ground. No class but desires a monopoly. All for each, they cry; we desire also to appear as philanthropists, and show that we understand solidarity86.
It happens that the privileged classes, in thus robbing each other, lose at least as much by the exactions to which they are subject, as they gain by the contributions which they levy87. Besides, the great body of the working classes, to whom no monopolies can be accorded, suffer from them until they can endure it no longer. They rise up, and cover the streets with barricades88 and blood; and then we must come to a reckoning with them.
What is their demand? Do they require the abolition89 of the abuses, privileges, monopolies, and restrictions90 under which they suffer? Not at all. They also are imbued91 with philanthropy. They have been told that the celebrated apophthegm all for each is the solution of the social problem. They have had it demonstrated to them over and over again that monopoly (which in reality is only a theft) is nevertheless quite moral if sanctioned by law. Then they demand . . . . What? . . . . Monopolies! They also summon the State to supply them with education, employment, credit, assistance, at the expense of the people. What a strange illusion! and how long will it last? We can very well conceive how all the higher classes, beginning with the highest, can come to demand favours and privileges. Below them there is a great popular mass upon whom the burden falls. But that the people, when once conquerors92, should take it into their heads to enter into the privileged class, and create monopolies for themselves at their own expense; that they should enlarge the area of abuses in order to live upon them; that they should not [p346] see that there is nothing below them to support those acts of injustice93: this is one of the most astonishing phenomena94 of our age, or of any age.
What has been the consequence? By pursuing this course, Society has been brought to the verge95 of shipwreck96. Men became alarmed, and with reason. The people soon lost their power, and the old spread of abuses has been provisionally resumed.
The lesson, however, has not been quite lost upon the higher classes. They find that it is necessary to do justice to the working class. They ardently97 desire to succeed in this, not only because their own security depends upon it, but impelled98, as we must acknowledge, by a spirit of equity99. Of this I am thoroughly convinced, that the wealthier classes desire nothing more than to discover the solution of the great problem. I am satisfied that if we were to ask the greater part of our wealthy citizens to give up a considerable portion of their fortune in order to secure the future happiness and contentment of the people, they would cheerfully make the sacrifice. They anxiously seek the means of coming (according to the consecrated100 phrase) to the assistance of the labouring classes. But for that end on what plan have they fallen! . . Still the communism of monopolies; a mitigated101 communism, however, and which they hope to subject to prudential regulation. That is all—they go no farther. . .
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1
maxim
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| n.格言，箴言 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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superfluous
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| adj.过多的，过剩的，多余的 | |
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antithesis
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| n.对立；相对 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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opposition
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| n.反对，敌对 | |
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adages
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| n.谚语，格言( adage的名词复数 ) | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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aggregate
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| adj.总计的，集合的；n.总数；v.合计；集合 | |
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entreat
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| v.恳求，恳请 | |
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exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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exertion
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| n.尽力，努力 | |
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contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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incompatibility
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| n.不兼容 | |
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isolation
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| n.隔离，孤立，分解，分离 | |
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obedience
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| n.服从，顺从 | |
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sentimental
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| adj.多愁善感的，感伤的 | |
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confide
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| v.向某人吐露秘密 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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advantageous
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| adj.有利的；有帮助的 | |
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socialist
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| n.社会主义者；adj.社会主义的 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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squatter
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| n.擅自占地者 | |
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derive
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| v.取得；导出；引申；来自；源自；出自 | |
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proximity
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| n.接近，邻近 | |
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penetrates
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| v.穿过( penetrate的第三人称单数 )；刺入；了解；渗透 | |
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colonists
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| n.殖民地开拓者，移民，殖民地居民( colonist的名词复数 ) | |
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Augmented
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| adj.增音的 动词augment的过去式和过去分词形式 | |
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isolated
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| adj.与世隔绝的 | |
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frigid
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| adj.寒冷的，凛冽的；冷淡的；拘禁的 | |
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paradoxes
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| n.似非而是的隽语，看似矛盾而实际却可能正确的说法( paradox的名词复数 )；用于语言文学中的上述隽语；有矛盾特点的人[事物，情况] | |
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frightful
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| adj.可怕的；讨厌的 | |
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socialists
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| 社会主义者( socialist的名词复数 ) | |
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domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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covenants
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| n.（有法律约束的）协议( covenant的名词复数 )；盟约；公约；（向慈善事业、信托基金会等定期捐款的）契约书 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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remonstrance
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| n抗议，抱怨 | |
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avocations
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| n.业余爱好，嗜好( avocation的名词复数 )；职业 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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wares
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| n. 货物, 商品 | |
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benevolence
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| n.慈悲，捐助 | |
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equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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humility
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| n.谦逊，谦恭 | |
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gratuitous
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| adj.无偿的，免费的；无缘无故的，不必要的 | |
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aphorism
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| n.格言，警语 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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warehouses
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| 仓库，货栈( warehouse的名词复数 ) | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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advancement
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| n.前进，促进，提升 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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parody
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| n.打油诗文，诙谐的改编诗文，拙劣的模仿；v.拙劣模仿，作模仿诗文 | |
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pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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homage
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| n.尊敬，敬意，崇敬 | |
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vitality
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| n.活力，生命力，效力 | |
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overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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exalt
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| v.赞扬，歌颂，晋升，提升 | |
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covetousness
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legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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artifice
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| n.妙计，高明的手段；狡诈，诡计 | |
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jargon
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| n.术语，行话 | |
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avarice
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| n.贪婪；贪心 | |
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repudiate
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| v.拒绝，拒付，拒绝履行 | |
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dint
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| n.由于，靠；凹坑 | |
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allay
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| v.消除，减轻(恐惧、怀疑等) | |
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74
scruples
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| n.良心上的不安( scruple的名词复数 )；顾虑，顾忌v.感到于心不安，有顾忌( scruple的第三人称单数 ) | |
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arrogate
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| v.冒称具有...权利，霸占 | |
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heroism
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| n.大无畏精神，英勇 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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authorized
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| a.委任的，许可的 | |
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soliciting
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| v.恳求( solicit的现在分词 )；（指娼妇）拉客；索求；征求 | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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solidarity
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| n.团结；休戚相关 | |
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levy
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| n.征收税或其他款项，征收额 | |
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barricades
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| 路障，障碍物( barricade的名词复数 ) | |
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abolition
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| n.废除，取消 | |
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restrictions
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| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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conquerors
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| 征服者，占领者( conqueror的名词复数 ) | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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phenomena
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| n.现象 | |
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verge
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| n.边，边缘；v.接近，濒临 | |
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shipwreck
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| n.船舶失事，海难 | |
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ardently
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| adv.热心地，热烈地 | |
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impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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equity
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| n.公正，公平，（无固定利息的）股票 | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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mitigated
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| v.减轻，缓和( mitigate的过去式和过去分词 ) | |
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