We see how Exchange in this way augments our Satisfactions. The benefit consists in this, that efforts of equal intensity tend, by the mere fact of their union, to superior results. There is here no trace of the pretended ‹barter of the superfluous for the necessary›, any more than of the double and empirical profit alleged by Condillac. The same remark applies to division of labour. Indeed, if we regard the matter more closely, we shall be convinced that the separation of employments is only another and more permanent manner of uniting our forces—of co-operating, of ‹associating›; and it is quite correct to say, as we shall afterwards demonstrate, that the present social organization, provided Exchange is left free and unfettered, is itself a vast and beautiful association—a marvellous association, very different, indeed, from that dreamt of by the Socialists, since, by an admirable mechanism, it is in perfect accordance with individual independence. Every one can enter and leave it at any moment which suits his convenience. He contributes to it voluntarily, and reaps a satisfaction superior to his contribution, and always increasing—a satisfaction determined by the laws of justice and the nature of things, not by the arbitrary will of a chief. But this is anticipating. All we have to do at present is to explain how the division of labour increases our power. Without dwelling much on this subject, as it is one of the few which do not give rise to controversy, a remark or two may not be out of place. Its importance has perhaps been somewhat disparaged. In order to demonstrate the powerful effects of the Division of Labour, it has been usual to describe its marvellous results in certain manufactures—in the making of pins, for [p105] example. But the subject admits of being viewed in a more general and philosophical light. The force of habit has the singular effect of concealing from us, and rendering us unconscious of, the phenomena in the midst of which we live and move. No saying is more profoundly true than that of Rousseau, “Much philosophy is needed for the observation of what we see every day.” It may not then be without use to recall what we owe to Exchange, without perceiving it. In what way has the power of exchanging elevated mankind to the height of civilisation we have now attained? I answer, by the influence which it exerts on ‹Labour›, upon the co-operation of ‹natural agents›, upon the ‹powers and faculties› of man, and upon ‹Capital›. Adam Smith has clearly demonstrated its influence on Labour.