What is Property? Part 43

"To become enlightened, we must have liberty. That alone suffices; but it must be the liberty to use the reason in regard to all public matters.

"And yet we hear on every hand authorities of all kinds and degrees crying: 'Do not reason!'

"If a distinction is wanted, here is one:--

"The PUBLIC use of the reason always should be free, but the PRIVATE use ought always to be rigidly restricted. By public use, I mean the scientific, literary use; by private, that which may be taken advantage of by civil officials and public functionaries. Since the governmental machinery must be kept in motion, in order to preserve unity and attain our object, we must not reason; we must obey. But the same individual who is bound, from this point of view, to pa.s.sive obedience, has the right to speak in his capacity of citizen and scholar. He can make an appeal to the public, submit to it his observations on events which occur around him and in the ranks above him, taking care, however, to avoid offences which are punishable.

"Reason, then, as much as you like; only, obey."--Kant: Fragment on the Liberty of Thought and of the Press. Tissot's Translation.

These words of the great philosopher outline for me my duty. I have delayed the reprint of the work ent.i.tled "What is Property?" in order that I might lift the discussion to the philosophical height from which ridiculous clamor has dragged it down; and that, by a new presentation of the question, I might dissipate the fears of good citizens. I now reenter upon the public use of my reason, and give truth full swing. The second edition of the First Memoir on Property will immediately follow the publication of this letter. Before issuing any thing further, I shall await the observations of my critics, and the co-operation of the friends of the people and of equality.

Hitherto, I have spoken in my own name, and on my own personal responsibility. It was my duty. I was endeavoring to call attention to principles which antiquity could not discover, because it knew nothing of the science which reveals them,--political economy. I have, then, testified as to FACTS; in short, I have been a WITNESS. Now my role changes. It remains for me to deduce the practical consequences of the facts proclaimed. The position of PUBLIC PROSECUTOR is the only one which I am henceforth fitted to fill, and I shall sum up the case in the name of the PEOPLE.

I am, sir, with all the consideration that I owe to your talent and your character,

Your very humble and most obedient servant,

P. J. PROUDHON,

Pensioner of the Academy of Besancon.

P.S. During the session of April 2, the Chamber of Deputies rejected, by a very large majority, the literary-property bill, BECAUSE IT DID NOT UNDERSTAND IT. Nevertheless, literary property is only a special form of the right of property, which everybody claims to understand. Let us hope that this legislative precedent will not be fruitless for the cause of equality. The consequence of the vote of the Chamber is the abolition of capitalistic property,--property incomprehensible, contradictory, impossible, and absurd.

FOOTNOTES:

[Footnote 1: In the French edition of Proudhon's works, the above sketch of his life is prefixed to the first volume of his correspondence, but the translator prefers to insert it here as the best method of introducing the author to the American public.]

[Footnote 2: "An Inquiry into Grammatical Cla.s.sifications." By P. J.

Proudhon. A treatise which received honorable mention from the Academy of Inscriptions, May 4, 1839. Out of print.]

[Footnote 3: "The Utility of the Celebration of Sunday," &c. By P. J.

Proudhon. Besancon, 1839, 12mo; 2d edition, Paris, 1841, 18mo.]

[Footnote 4: Charron, on "Wisdom," Chapter xviii.]

[Footnote 5: M. Vivien, Minister of Justice, before commencing proceedings against the "Memoir upon Property," asked the opinion of M.

Blanqui; and it was on the strength of the observations of this honorable academician that he spared a book which had already excited the indignation of the magistrates. M. Vivien is not the only official to whom I have been indebted, since my first publication, for a.s.sistance and protection; but such generosity in the political arena is so rare that one may acknowledge it graciously and freely. I have always thought, for my part, that bad inst.i.tutions made bad magistrates; just as the cowardice and hypocrisy of certain bodies results solely from the spirit which governs them. Why, for instance, in spite of the virtues and talents for which they are so noted, are the academies generally centres of intellectual repression, stupidity, and base intrigue? That question ought to be proposed by an academy: there would be no lack of compet.i.tors.]

[Footnote 6: In Greek, {GREEK e ncg } examiner; a philosopher whose business is to seek the truth.]

[Footnote 7: Religion, laws, marriage, were the privileges of freemen, and, in the beginning, of n.o.bles only. Dii majorum gentium--G.o.ds of the patrician families; jus gentium--right of nations; that is, of families or n.o.bles. The slave and the plebeian had no families; their children were treated as the offspring of animals. BEASTS they were born, BEASTS they must live.]

[Footnote 8: If the chief of the executive power is responsible, so must the deputies be also. It is astonishing that this idea has never occurred to any one; it might be made the subject of an interesting essay. But I declare that I would not, for all the world, maintain it; the people are yet much too logical for me to furnish them with arguments.]

[Footnote 9: See De Tocqueville, "Democracy in the United States;" and Michel Chevalier, "Letters on North America." Plutarch tells us, "Life of Pericles," that in Athens honest people were obliged to conceal themselves while studying, fearing they would be regarded as aspirants for office.]

[Footnote 10: "Sovereignty," according to Toullier, "is human omnipotence." A materialistic definition: if sovereignty is any thing, it is a RIGHT not a FORCE or a faculty. And what is human omnipotence?]

[Footnote 11: The Proudhon here referred to is J. B. V. Proudhon; a distinguished French jurist, and distant relative of the Translator.]

[Footnote 12: Here, especially, the simplicity of our ancestors appears in all its rudeness. After having made first cousins heirs, where there were no legitimate children, they could not so divide the property between two different branches as to prevent the simultaneous existence of extreme wealth and extreme poverty in the same family. For example:-- James, dying, leaves two sons, Peter and John, heirs of his fortune: James's property is divided equally between them. But Peter has only one daughter, while John, his brother, leaves six sons. It is clear that, to be true to the principle of equality, and at the same time to that of heredity, the two estates must be divided in seven equal portions among the children of Peter and John; for otherwise a stranger might marry Peter's daughter, and by this alliance half of the property of James, the grandfather, would be transferred to another family, which is contrary to the principle of heredity. Furthermore, John's children would be poor on account of their number, while their cousin, being an only child, would be rich, which is contrary to the principle of equality. If we extend this combined application of two principles apparently opposed to each other, we shall become convinced that the right of succession, which is a.s.sailed with so little wisdom in our day, is no obstacle to the maintenance of equality.]

[Footnote 13: _Zeus klesios_.]

[Footnote 14: Giraud, "Investigations into the Right of Property among the Romans."]

[Footnote 15: Precarious, from precor, "I pray;" because the act of concession expressly signified that the lord, in answer to the prayers of his men or slaves, had granted them permission to labor.]

[Footnote 16: I cannot conceive how any one dares to justify the inequality of conditions, by pointing to the base inclinations and propensities of certain men. Whence comes this shameful degradation of heart and mind to which so many fall victims, if not from the misery and abjection into which property plunges them?]

[Footnote 17: How many citizens are needed to support a professor of philosophy?--Thirty-five millions. How many for an economist?--Two billions. And for a literary man, who is neither a savant, nor an artist, nor a philosopher, nor an economist, and who writes newspaper novels?--None.]

[Footnote 18: There is an error in the author's calculation here; but the translator, feeling sure that the reader will understand Proudhon's meaning, prefers not to alter his figures.--Translator.]

[Footnote 19: _Hoc inter se differunt onanismus et ma.n.u.spratio, nempe quod haec a solitario exercetur, ille autem a duobus reciprocatur, masculo scilicet et faemina. Porro foedam hanc onanismi venerem ludentes uxoria mariti habent nunc omnigm suavissimam_]

[Footnote 20: Polyandry,--plurality of husbands.]

[Footnote 21: Infanticide has just been publicly advocated in England, in a pamphlet written by a disciple of Malthus. He proposes an ANNUAL Ma.s.sACRE OF THE INNOCENTS in all families containing more children than the law allows; and he asks that a magnificent cemetery, adorned with statues, groves, fountains, and flowers, be set apart as a special burying-place for the superfluous children. Mothers would resort to this delightful spot to dream of the happiness of these little angels, and would return, quite comforted, to give birth to others, to be buried in their turn.]

[Footnote 22: To perform an act of benevolence towards one's neighbor is called, in Hebrew, to do justice; in Greek, to take compa.s.sion or pity ({GREEK n n f e },from which is derived the French _aumone_); in Latin, to perform an act of love or charity; in French, give alms. We can trace the degradation of this principle through these various expressions: the first signifies duty; the second only sympathy; the third, affection, a matter of choice, not an obligation; the fourth, caprice.]

[Footnote 23: I mean here by equite what the Latins called humanitas,-- that is, the kind of sociability which is peculiar to man. Humanity, gentle and courteous to all, knows how to distinguish ranks, virtues, and capacities without injury to any.]

[Footnote 24: Justice and equite never have been understood.]

[Footnote 25: Between woman and man there may exist love, pa.s.sion, ties of custom, and the like; but there is no real society. Man and woman are not companions. The difference of the s.e.xes places a barrier between them, like that placed between animals by a difference of race.

Consequently, far from advocating what is now called the emanc.i.p.ation of woman, I should incline, rather, if there were no other alternative, to exclude her from society.]

[Footnote 26: "The strong-box of Cosmo de Medici was the grave of Florentine liberty," said M. Michelet to the College of France.]

[Footnote 27: "My right is my lance and my buckler." General de Brossard said, like Achilles: "I get wine, gold, and women with my lance and my buckler."]

[Footnote 28: It would be interesting and profitable to review the authors who have written on usury, or, to use the gentler expression which some prefer, lendingat interest. The theologians always have opposed usury; but, since they have admitted always the legitimacy of rent, and since rent is evidently identical with interest, they have lost themselves in a labyrinth of subtle distinctions, and have finally reached a pa.s.s where they do not know what to think of usury. The Church--the teacher of morality, so jealous and so proud of the purity of her doctrine--has always been ignorant of the real nature of property and usury. She even has proclaimed through her pontiffs the most deplorable errors. _Non potest mutuum_, said Benedict XIV., _locationi ullo pacto comparari_. "Rent," says Bossuet, "is as far from usury as heaven is from the earth." How, on{sic} such a doctrine, condemn lending at interest? how justify the Gospel, which expressly forbids usury? The difficulty of theologians is a very serious one. Unable to refute the economical demonstrations, which rightly a.s.similate interest to rent, they no longer dare to condemn interest, and they can say only that there must be such a thing as usury, since the Gospel forbids it.]

[Footnote 29: "I preach the Gospel, I live by the Gospel," said the Apostle; meaning thereby that he lived by his labor. The Catholic clergy prefer to live by property. The struggles in the communes of the middle ages between the priests and bishops and the large proprietors and seigneurs are famous. The papal excommunications fulminated in defence of ecclesiastical revenues are no less so. Even to-day, the official organs of the Gallican clergy still maintain that the pay received by the clergy is not a salary, but an indemnity for goods of which they were once proprietors, and which were taken from them in '89 by the Third Estate. The clergy prefer to live by the right of increase rather than by labor.]