System of Economical Contradictions; Or, The Philosophy of MiseryProudhon, P.-J. (Pierre-Joseph)
Philosophy
System of Economical Contradictions; Or, The Philosophy of Misery
Proudhon, P.-J. (Pierre-Joseph)
Economics
Since that time the mining companies have combined, not without
causing some anxiety to consumers, who have seen in this
combination a plot to raise the price of fuel. Will power, which
has received numerous complaints upon this subject, intervene to
restore competition and prevent monopoly? It cannot do it; the
right of combination is identical in law with the right of
association; monopoly is the basis of our society, as competition
is its conquest; and, provided there is no riot, power will let
alone and look on. What other course could it pursue? Can it
prohibit a legally established commercial association? Can it
oblige neighbors to destroy each other? Can it forbid them to
reduce their expenses? Can it establish a maximum? If power
should do any one of these things, it would overturn the
established order. Power, therefore, can take no initiative: it
is instituted to defend and protect monopoly and competition at
once, within the limitations of patents, licenses, land taxes,
and other bonds which it has placed upon property. Apart from
these limitations power has no sort of right to act in the name
of society. The social right is not defined; moreover, it would
be a denial of monopoly and competition. How, then, could power
take up the defence of that which the law did not foresee or
define, of that which is the opposite of the rights recognized by
the legislator?
Consequently, when the miner, whom we must consider in the events
of Rive-de-Gier as the real representative of society against the
mine- owners, saw fit to resist the scheme of the monopolists by
defending his wages and opposing combination to combination,
power shot the miner down. And the political brawlers accused
authority, saying it was partial, ferocious, sold to monopoly,
etc. For my part, I declare that this way of viewing the acts of
authority seems to me scarcely philosophical, and I reject it
with all my energies. It is possible that they might have killed
fewer people, possible also that they might have killed more: the
fact to be noticed here is not the number of dead and wounded,
but the repression of the workers. Those who have criticised
authority would have done as it did, barring perhaps the
impatience of its bayonets and the accuracy of its aim: they
would have repressed, I say; they would not have been able to do
anything else. And the reason, which it would be vain to try to
brush aside, is that competition is legal, joint-stock
association is legal, supply and demand are legal, and all the
consequences which flow directly from competition, joint-stock
association, and free commerce are legal, whereas workingmen's
strikes are ILLEGAL. And it is not only the penal code which
says this, but the economic system, the necessity of the
established order. As long as labor is not sovereign, it must be
a slave; society is possible only on this condition. That each
worker individually should have the free disposition of his
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