A man who acknowledges his appointment to labor will naturally strive towards that rotation of labor which is peculiar to him, for the satisfaction of his inward requirements; and he can alter this labor in no other way than when he feels within himself an irresistible summons to some exclusive form of labor, and when the demands of other men for that labor are expressed. The character of labor is such, that the satisfaction of all a man's requirements demands that same succession of the sorts of work which renders work not a burden but a joy. Only a false creed, [Greek text which cannot be reproduced], to the effect that labor is a curse, could have led men to rid themselves of certain kinds of work; i.e., to the appropriation of the work of others, demanding the forced occupation with special labor of other people, which they call division of labor. We have only grown used to our false comprehension of the regulation of labor, because it seems to us that the shoemaker, the machinist, the writer, or the musician will be better off if he gets rid of the labor peculiar to man. Where there is no force exercised over the labor of others, or any false belief in the joy of idleness, not a single man will get rid of physical labor, necessary for the satisfaction of his requirements, for the sake of special work; because special work is not a privilege, but a sacrifice which man offers to inward pressure and to his brethren. The shoemaker in the country, who abandons his wonted labor in the field, which is so grateful to him, and betakes himself to his trade, in order to repair or make boots for his neighbors, always deprives himself of the pleasant toil of the field, simply because he likes to make boots, because he knows that no one else can do it so well as he, and that people will be grateful to him for it; but the desire cannot occur to him, to deprive himself, for the whole period of his life, of the cheering rotation of labor.