for his own personal education and culture, or to enjoy himself, and so on. But Proudhon must be driven even from this last corner of refuge by the question, What will take place if anyone will perform only the half of his day's work? Proudhon says: "That is all right; obviously half of his wages are sufficient for that man. What has he to complain of if he is rewarded according to the work which he has performed? and what does it matter to others? In this sense it is right and proper to apply the text, 'to each according to his work'; that is the law of equality."[2] [2] _Qu'est-ce que la Propriete?_ p. 102. But this is to retract all along the line. Proudhon, who assumes the equality of all working days, and has made it the basis of his theory of value, must now admit the dependence of wages upon the performance of work, and admit also, although reluctantly, the statement of St. Simon, "to each according to his work," which he had set out to refute. He ought to have gone still farther and said: "If anyone will not do any work, what happens then? Obviously the man needs no wages; why should the others then trouble about it?--it is the law of equality." But what becomes then of the equality to which work was said to lead? Further, what about the impossibility of proving the right of property through work? All Proudhon's arguments in proof of the impossibility of property are mere dialectic sword-play which hardly anyone takes seriously. Proudhon does not even criticise actual circumstances, but proves that, following his ideal assumptions (which in any case exclude property), property is impossible. The supposed result of his book he sums up in the Hegelian formula: "Communism, the first form and the final destiny of society, is the first terminus of social development, the thesis; property, the contradictory opposite to communism, forms the second terminus, the antithesis; it remains for us to determine the third terminus, the synthesis, and then we have the required solution. The synthesis results necessarily from the correction of the thesis by the antithesis. It is therefore necessary to examine closely its peculiarities, and to exclude that which there is in them hostile to society. The two that remain will, when united, form the true formula of human social life."[3] [3] _Qu'est-ce que la Propriete?_ p. 202.