But, at the same time, the man who sells the land or the rent, is determined by the consideration that he does want to spend the 10,000 francs in some way; so that the money is spent in any case, either by Aristus or by others in his stead. With respect to the working class, to the encouragement of labour, there is only one difference between the conduct of Aristus and that of Mondor. Mondor spends the money himself, and around him, and therefore the effect _is seen_. Aristus, spending it partly through intermediate parties, and at a distance, the effect is _not seen_. But, in fact, those who know how to attribute effects to their proper causes, will perceive, that _what is not seen_ is as certain as _what is seen_. This is proved by the fact, that in both cases the money circulates, and does not lie in the iron chest of the wise man, any more than it does in that of the spendthrift. It is, therefore, false to say that economy does actual harm to trade; as described above, it is equally beneficial with luxury. But how far superior is it, if, instead of confining our thoughts to the present moment, we let them embrace a longer period! Ten years pass away. What is become of Mondor and his fortune and his great popularity? Mondor is ruined. Instead of spending 60,000 francs every year in the social body, he is, perhaps, a burden to it. In any case, he is no longer the delight of shopkeepers; he is no longer the patron of the arts and of trade; he is no longer of any use to the workmen, nor are his successors, whom he has brought to want. At the end of the same ten years Aristus not only continues to throw his income into circulation, but he adds an increasing sum from year to year to his expenses. He enlarges the national capital, that is, the fund which supplies wages, and as it is upon the extent of this fund that the demand for hands depends, he assists in progressively increasing the remuneration of the working class; and if he dies, he leaves children whom he has taught to succeed him in this work of progress and civilization. In a moral point of view, the superiority of frugality over luxury is indisputable. It is consoling to think that it is so in political economy, to every one who, not confining his views to the immediate effects of phenomena, knows how to extend his investigations to their final effects. XII.--He Who Has a Right to Work Has a Right to Profit. "Brethren, you must club together to find me work at your own price." This is the right to work; _i.e._, elementary socialism of the first degree. "Brethren, you must club together to find me work at my own price." This is the right to profit; _i.e._, refined socialism, or socialism of the second degree. Both of these live upon such of their effects as _are seen_. They will die by means of those effects _which are not seen_.