How then, shall we estimate the share of each in the riches which ALL contribute to amass? Looking at production from this general, synthetic point of view, we cannot hold with the Collectivists that payment proportionate to the hours of labour rendered by each would be an ideal arrangement, or even a step in the right direction. Without discussing whether exchange value of goods is really measured in existing societies by the amount of work necessary to produce it--according to the teaching of Adam Smith and Ricardo, in whose footsteps Marx has followed--suffice it to say here, leaving ourselves free to return to the subject later, that the Collectivist ideal appears to us untenable in a society which considers the instruments of labour as a common inheritance. Starting from this principle, such a society would find itself forced from the very outset to abandon all forms of wages. The migrated individualism of the Collectivist system certainly could not maintain itself alongside a partial communism--the socialization of land and the instruments of production. A new form of property requires a new form of remuneration. A new method of production cannot exist side by side with the old forms of consumption, any more than it can adapt itself to the old forms of political organization. The wage system arises out of the individual ownership of the land and the instruments of labour. It was the necessary condition for the development of capitalist production, and will perish with it, in spite of the attempt to disguise it as "profit-sharing." The common possession of the instruments of labour must necessarily bring with it the enjoyment in common of the fruits of common labour. We hold further that Communism is not only desirable, but that existing societies, founded on Individualism, _are inevitably impelled in the direction of Communism_. The development of Individualism during the last three centuries is explained by the efforts of the individual to protect himself from the tyranny of Capital and of the State. For a time he imagined, and those who expressed his thought for him declared, that he could free himself entirely from the State and from society. "By means of money," he said, "I can buy all that I need." But the individual was on a wrong track, and modern history has taught him to recognize that, without the help of all, he can do nothing, although his strong-boxes are full of gold. In fact, along this current of Individualism, we find in all modern history a tendency, on the one hand to retain all that remains of the partial Communism of antiquity, and, on the other, to establish the Communist principle in the thousand developments of modern life.