Apart from this consideration, how could we explain progress or civilisation, however imperfect? Let us turn our regards upon ourselves, and consider our feebleness. Let us compare our own individual vigour and knowledge with the vigour and knowledge necessary to produce the innumerable satisfactions which we derive from society. We shall soon be convinced that were we reduced to our proper efforts, we could not obtain a hundred thousandth part of them, even if millions of acres of uncultivated land were placed at the disposal of each one of us. It is positively certain that a given amount of human effort will realize an immeasurably greater result at the present day than it could in the days of the Druids. If that were true only of an individual, the natural conclusion would be that he lives and prospers at the expense of his fellows. But since this phenomenon is manifested in all the members of the human family, we are led to the comfortable conclusion that things not our own have come to our aid; that the gratuitous co-operation of nature is in larger and larger measure added to our own efforts, and that it remains gratuitous through all our transactions; for were it not gratuitous, it would explain nothing. From what we have said, we may deduce these formulas: ‹Property is Value, and Value is Property;› ‹That which has no Value is gratuitous, and what is gratuitous is common;› ‹A fall of Value is an approximation towards the gratuitous;› ‹Such approximation is a partial realization of Community.› There are times when one cannot give utterance to certain words without being exposed to false interpretations. There are always people ready to cry out, in a critical or in a laudatory spirit, according to the sect they belong to: “The author talks of Community—he must be a Communist.” I expect this, and resign myself to it. And yet I must endeavour to guard myself against such hasty inferences. The reader must have been very inattentive (and the most [p245] formidable class of readers are those who turn over books without attending to what they read) if he has not observed the great gulf which interposes itself between Community and Communism. The two ideas are separated by the entire domain not only of property but of liberty, right, justice, and even of human personality. Community applies to those things which we enjoy in common by the destination of Providence; because, exacting no effort in order to adapt them to our use, they give rise to no service, no transaction, no Property. The foundation of property is the right which we possess to render services to ourselves, or to others on condition of a return. What Communism wishes to render common is, not the gratuitous gift of God, but human effort—service. It desires that each man should carry the fruit of his labour to the common stock, and that afterwards an equitable distribution of that stock should be made by authority.