‹Moral Force of Exchange.›—We must repeat, at the risk of wounding modern sentimentalism, that Political Economy belongs to the region of ‹business›, and business is transacted under the influence of ‹personal interest›. In vain the puritans of socialism cry out, “This is frightful; we shall change all this.” Such declamations involve a flat contradiction. Do we make purchases on the Quai Voltaire in the name of Fraternity? It would be to fall into another kind of declamation to attribute morality to acts determined and governed by ‹self-interest›. But a good and wise Providence may so have arranged the social order that these very acts, destitute of morality in their motives, may nevertheless tend to moral results. Is it not so in the case of labour? Now, I maintain that Exchange, whether in the incipient state of simple barter, or expanded into a vast and complicated commerce, develops in society tendencies more noble than the motive which gives rise to it. I have certainly no wish to attribute to only one of our powers all that constitutes the grandeur, the glory, and the charm of our existence. As there are two forces in the material world—one which goes from the circumference to the centre, the other from the centre to the circumference—there are also two principles in the social world, self-interest and sympathy. It were a misfortune indeed did we fail to recognise the benefits and joys of the sympathetic principle, as manifested in friendship, love, filial piety, parental tenderness, charity, patriotism, religion, enthusiasm for the good and the beautiful. Some have maintained that the sympathetic principle is only a magnificent form of self-love, that to love others is at bottom only an intelligent way of loving ourselves. This is not the place to enter on the solution of that problem. Whether these two native energies are distinct or confounded, it is enough for us to know that, far from being antagonistic, as is constantly said, they act in combination, and concur in the realization of one and the same result, the general good. I have established these two propositions:— ‹In a state of isolation, our wants exceed our powers;› ‹In consequence of Exchange, our powers exceed our wants.› These propositions show the end and purpose of society. There are two others which guarantee its indefinite improvement:— ‹In a state of isolation the gain of one may be the loss of another;› ‹In consequence of Exchange, the gain of each is the gain of all.›