Some twelve years ago, well I may recall it, while busying myself with researches into the foundations of society, having in view not at all political eventualities, impossible then to have foreseen, but solely for the greater glory of philosophy, I was the first to cast into the world a denial which has since obtained great renown, the denial of Government and of Property. Others before myself, to seem original, humorous, or seeking a paradox, had denied those two principles; not one had made this denial the subject of a serious, earnest criticism. One of our most good-natured journalists, M. Pelletan, undertaking my defence one day, motu proprio, made this singular statement to his readers, that, in attacking sometimes property, sometimes power, sometimes something else, I was firing a gun into the air, to attract toward myself the attention of empty-heads. M. Pelletan was too good indeed, and I cannot be too much obliged to him for his kindness: he must have taken me for a literary person.
It is time that the public should know that, in philosophy, in politics, in theology, in history, negation is the preliminary requirement to affirmation. All progress begins by abolishing something; every reform rests upon denunciation of some abuse; each new idea is based upon the proved insufficiency of the old idea. Thus Christianity, in denying the plurality of the gods, in becoming atheistic, from the pagan point of view, asserted the unity of God, and from this unity deduced its whole theology. Thus Luther, in denying the authority of the Church, asserted the authority of reason, and laid the first stone of modern philosophy. Thus our fathers, the revolutionaries of ’89, in denying the sufficiency of feudal rule, asserted, without understanding it, the necessity of some different system, which it is the mission of our age to explain. Thus, finally, I myself, having demonstrated afresh, under the eyes of my readers, the illegitimacy and powerlessness of government as a principle of order, will cause to arise from this negation a productive, affirmative idea, which must lead to a new form of civilisation.
Priority in philosophical conceptions is not less an object of emulation than priority in industrial inventions, with lofty minds which know their value and seek the glory of their discovery, although they can be neither sold nor patented. In the domain of pure thought, as well as in that of mechanical improvement applied to the arts, there are rivalries, imitations, I had almost said counterfeits, were it not that I fear, by the use of so strong a term, to asperse an honourable ambition, which attests the superiority of the present generation. The idea of Anarchy had this fortune. The denial of government having been renewed since the revolution of February with new ardour and some success, certain men of note in the democratic and socialistic party, whom the idea of Anarchy filled with disquietude, thought that they might appropriate the arguments directed against government, and upon these arguments, which were essentially negative, might restore the very principle which was at stake, under a new name, and with a few modifications. Without intending it, without suspecting it, these honourable citizens took the position of counter-revolutionaries, since a counterfeit, for after all this word expresses my idea better than any other, a counterfeit, in political and social affairs, is really counter-revolution. I shall prove it immediately. That is what these restorations of authority really are, that have been undertaken recently in competition with anarchy, and that have occupied public attention under the names of Direct Legislation, Direct Government, of which the authors or editors are, in the first place, Messrs. Rittinghausen and Considérant, and afterwards, M. Ledru-Rollin.
According to Messrs. Considérant and Rittinghausen, the first idea of direct government came from Germany; as for M. Ledru-Rollin, he only claims it, and with reservations, for our first revolution; this idea being found at length in the Constitution of ’93, and in the Social Contract.
It must be understood, that if I intervene in my turn in the discussion, it is not to claim a priority which I reject with all my power in the terms in which the question has been put. Direct Government and Direct Legislation seem to me the two biggest blunders in the annals of politics and of philosophy. How is it that M. Rittinghausen, who understands German philosophy to the bottom; how is it that M. Considérant, who ten or fifteen years ago wrote a pamphlet, under the title, Breaking-up of Politics in France; how is it that M. Ledru-Rollin, who, when he subscribed to the Constitution of ’93, made such generous and futile efforts to make direct government practicable, and to reduce it within the bounds of common sense; how is it, I ask, that these gentlemen have not understood that the very arguments which they use against indirect government, have no force that does not apply equally against direct government; that their criticism is admissible only when made absolute; and that, in stopping half-way, they have fallen into the most pitiful inconsequence? Above all, how is it that they have not seen that their pretended direct government is nothing but the reduction to absurdity of the governmental idea; to the extent that, if through the progress of ideas and the complexity of interests, society is forced to abjure every kind of government, it will be just because direct government, the only form of government that seems to be rational, liberal, equal, is nevertheless impossible?
Meanwhile comes along M. de Girardin, aspiring, no doubt, to have a share in the invention, or at least, in the completion, who proposed this formula: Abolition of Authority through the Simplification of Government. What was M. de Girardin doing with this foolish business? Such a mind, so resourceful, can never be restrained! You are too quick, M. de Girardin, to accomplish anything. Authority is to Government what the thought is to the word, the idea to the fact, the soul to the body. Authority is government in principle, as government is authority in practice. To abolish either, if it is a real abolition, is to abolish both. By the same token, to preserve one or the other, if the preservation is effective, is to keep both.
The prejudice in favour of government having sunk into our deepest consciousness, stamping even reason in its mould, every other conception has been for a long time rendered impossible, and the boldest thinkers could but say that Government was no doubt a scourge, a chastisement for humanity; but that it was a necessary evil!
That is why, up to our own days, the most emancipating revolutions and all the eruptions of liberty have always ended in a reiteration of faith in and submission to power; why all revolutions have served only to re-establish tyranny: I make no exception of the Constitution of ’93, any more than that of 1848, the two most advanced expressions nevertheless of French democracy.
What has maintained this mental predisposition and made its fascination invincible for so long a time, is that, through the supposed analogy between Society and the family, Government has always presented itself to the mind as the natural organ of justice, the protector of the weak, the preserver of the peace. By the attribution to it of provident care and of full guaranty, Government took root in the hearts, as well as in the minds of men; it formed a part of the universal soul, it was the faith, the intimate, invincible superstition of the citizens! If this confidence weakened, they said of Government, as they said of Religion and Property, it is not the institution which is bad, but the abuse of it; it is not the king who is wicked but his ministers; Ah, if the king knew!
Thus to the hierarchical and absolutist view of a governing authority, is added an ideal which appeals to the soul, and conspires incessantly against the desire for equality and independence. The people at each revolution think to reform the faults of their government according to the inspiration of their hearts; but they are deceived by their own ideas. While they think that they will secure Power in their own interest, they really have it always against them: in place of a protector, they give themselves a tyrant.
Experience, in fact, shows that everywhere and always Government, however much it may have been for the people at its origin, has placed itself on the side of the richest and most educated class against the more numerous and poorer class; it has little by little become narrow and exclusive; and, instead of maintaining liberty and equality among all, it works persistently to destroy them, by virtue of its natural inclination towards privilege.
We have shown in a previous study how since 1789, the revolution having founded nothing, society, as M. Collard expressed it, having been reduced to dust, the distribution of wealth left to chance, Government, whose task it is to protect property as well as person, found itself in fact established for the rich against the poor. who does not see now that this anomaly, which then it was thought proper to embody in the political constitution of our country, is common to all governments? At no epoch is property found to depend on labour exclusively; at no epoch has work been guaranteed by the equilibrium of economic forces: in this matter, the civilisation of the nineteenth century is not any more advanced than that of the Middle Ages. Authority, in defending rights, however established, has always been for riches against misfortune: the history of governments is the martyrology of the proletariat.
What really is the Social Contract? An agreement of the citizen with the government? No, that would mean but the continuation of the same idea. The social contract is an agreement of man with man; an agreement from which must result what we call society. In this, the notion of commutative justice, first brought forward by the primitive fact of exchange, and defined by the Roman law, is substituted for that of distributive justice, dismissed without appeal by republican criticism. Translate these words, contract, commutative justice, which are the language of the law, into the language of business, and you have Commerce, that is to say, in its highest significance, the act by which man and man declare themselves essentially producers, and abdicate all pretension to govern each other.
Commutative justice, the reign of contract, the industrial or economic system, such are the different synonyms for the idea which by its accession must do away with the old systems of distributive justice, the reign of law, or in more concrete terms, feudal, governmental, or military rule. The future hope of humanity lies in this substitution.
But before this revolution of doctrine can be formulated, before it can be comprehended, before it can take possession of the peoples who alone can put it into practice, what fruitless debates! what weary inactivity of ideas! what a time for agitators and sophists! From the controversy of Jurieu with Bossuet, to the publication of Rousseau’s Social Contract almost a century elapsed; and when the latter appeared, it was not to assert the idea, but to stifle it.
Rousseau, whose authority has ruled us for almost a century, understood nothing of the social contract. To him, most of all, must be ascribed the great relapse of ’93, expiated already by fifty-seven years of fruitless disorder, and which certain minds more ardent than wise wish us still to regard as a sacred tradition.
The idea of contract excludes that of government: M. Ledru-Rollin, who is a lawyer, and whose attention I call to this point, ought to know it. What characterises the contract is agreement for equal exchange; and it is by virtue of this agreement that liberty and well being increase; while by the establishment of authority, both of these necessarily diminish. This will be evident if we reflect that contract is the act whereby two or several individuals agree to organise among themselves, for a definite purpose and time, that industrial power which we have called exchange; and in consequence have obligated themselves to each other, and reciprocally guaranteed a certain amount of services, products, advantages, duties, &c., which they are in a position to obtain and give to each other; recognising that they are otherwise perfectly independent, whether for consumption or production.
Between contracting parties there is necessarily for each one a real personal interest; it implies that a man bargains with the aim of securing his liberty and his revenue at the same time, without any possible loss. Between governing and governed, on the contrary, no matter how the system of representation or of delegation of the governmental function is arranged, there is necessarily alienation of a part of the liberty and of the means of the citizen [...]
The contract therefore is essentially reciprocal: it imposes no obligation upon the parties, except that which results from their personal promise of reciprocal delivery: it is not subject to any external authority: it alone forms the law between the parties: it awaits their initiative for its execution.
But if such is the contract in its most general acceptation, and in daily practice; what will be the Social Contract, which is relied upon to bind together all the members of a nation into one and the same interest?
The Social Contract is the supreme act by which each citizen pledges to the association his love, his intelligence, his work, his services, his goods, in return for the affection, ideas, labour, products, services and goods of his fellows; the measure of the right of each being determined by the importance of his contributions, and the recovery that can be demanded in proportion to his deliveries.
Thus the social contract should include all citizens, with their interests and relations. — If a single man were excluded from the contract, if a single one of the interests upon which the members of the nation, intelligent, industrious, and sensible beings, are called upon to bargain, were omitted, the contract would be more or less relative or special, it would not be social.
The social contract should increase the well-being and liberty of every citizen. — If any one-sided conditions should slip in; if one part of the citizens should find themselves, by the contract, subordinated and exploited by the others, it would no longer be a contract; it would be a fraud, against which annulment might at any time be invoked justly.
The social contract should be freely discussed, individually accepted, signed with their own hands, by all the participants. If the discussion of it were forbidden, cut short or juggled, if consent were obtained by fraud; if signature were made in blank, by proxy, or without reading the document and the preliminary explanation; or even if, like the military oath, consent were a matter of course and compulsory; the social contract would then be no more than a conspiracy against the liberty and well-being of the most ignorant, the weakest and the most numerous, a systematic spoliation, against which every means of resistance, and even of reprisal, would be a right and a duty.
We may add that the social contract of which we are now speaking has nothing in common with the contract of association by which, as we have shown in a previous study, the contracting party gives up a portion of his liberty, and submits to an annoying, often dangerous, obligation, in the more or less well-founded hope of a benefit. The social contract is of the nature of a contract of exchange: not only does it leave the party free, it adds to his liberty; not only does it leave him all his goods, it adds to his property; it prescribes no labour; it bears only upon exchange: all these being points which are not found in the contract of association, which is even antagonistic to it.
Such should be the social contract, according to the definitions of the law and universal practice. Is it necessary now to say that, out of the multitude of relations which the social pact is called upon to define and regulate, Rousseau saw only the political relations; that is to say, he suppressed the fundamental points of the contract, and dwelt only upon those that are secondary? Is it necessary to say that Rousseau understood and respected not one of these essential, indispensable conditions, — the absolute liberty of the party, his personal, direct part, his signature given with full understanding, and the share of liberty and prosperity which he should experience?
For him, the social contract is neither an act of reciprocity, nor an act of association. Rousseau takes care not to enter into such considerations. It is an act of appointment of arbiters, chosen by the citizens, without any preliminary agreement, for all cases of contest, quarrel, fraud or violence, which can happen in the relations which they may subsequently form among themselves, the said arbiters being clothed with sufficient force to put their decisions into execution, and to collect their salaries.
Of a real, true contract, on whatsoever subject, there is no vestige in Rousseau’s book. To give an exact idea of his theory, I cannot do better than compare it with a commercial agreement, in which the names of the parties, the nature and value of the goods, products and services involved, the conditions of quality, delivery, price, reimbursement, everything in fact which constitutes the material of contracts, is omitted, and nothing is mentioned but penalties and jurisdictions.
Indeed, Citizen of Geneva, you talk well. But before holding forth about the sovereign and the prince, about the policeman and the judge, tell me first what is my share of the bargain? What? You expect me to sign an agreement in virtue of which I may be prosecuted for a thousand transgressions, by municipal, rural, river and forest police, handed over to tribunals, judged, condemned for damage, cheating, swindling, theft, bankruptcy, robbery, disobedience to the laws of the State, offence to public morals, vagabondage, — and in this agreement I find not a word of either my rights or my obligations, I find only penalties!
But every penalty no doubt presupposes a duty, and every duty corresponds to a right. Where then in your agreement are my rights and duties? What have I promised to my fellow citizens? What have they promised to me? Show it to me, for without that, your penalties are but excesses of power, your law-controlled State a flagrant usurpation, your police, your judgement and your executions so many abuses. You who have so well denied property, who have impeached so eloquently the inequality of conditions among men, what dignity, what heritage, have you for me in your republic, that you should claim the right to judge me, to imprison me, to take my life and honour? Perfidious declaimer, have you inveighed so loudly against exploiters and tyrants, only to deliver me to them without defence?
Rousseau defined the social contract thus:
“To find a form of association which defends and protects, with the whole power of the community, the person and goods of each associate; and by which each one, uniting himself to all, obeys only himself and remains as free as before.”
Yes, these are indeed the conditions of the social pact, as far as concerns the protection and defence of goods and persons. But as for the mode of acquisition and transmission, as to labour, exchange, value and price of products, as to education, as to the multitude of relations which, whether he wishes it or not, places man in perpetual association with his fellows, Rousseau says not a word; his theory is perfectly meaningless. Who does not see that without some definition of rights and duties, the sanction which follows is absolutely null; who does not see that where there are no stipulations, there can be no infractions, nor, in consequence, any criminals; and, to conclude with philosophical rigor, that a society which after having provoked revolt, punishes and kills by virtue of such authority, itself commits assassination with premeditation and by treachery.
Rousseau is so far from desiring that any mention should be made in the social contract of the principles and laws which rule the fortunes of nations and of individuals, that, in his demagogue’s programme, as well as in his Treatise on Education, he starts with the false, thievish, murderous supposition that only the individual is good, that society depraves him, that man therefore should refrain as much as possible from all relations with his fellows; and that all we have to do in this world below, while remaining in complete isolation, is to form among ourselves a mutual insurance society, for the protection of our persons and property; that all the rest, that is to say, economic matters, really the only matters of importance, should be left to the chance of birth or speculation, and submitted, in case of litigation, to the arbitration of elected officers, who should determine according to rules laid down by themselves, or by the light of natural equity. In a word, the social contract, according to Rousseau, is nothing but the offensive and defensive alliance of those who possess, against those who do not possess; and the only part played by the citizen is to pay the police, for which he is assessed in proportion to his fortune, and the risk to which he is exposed from general pauperism.
It is this contract of hatred, this monument of incurable misanthropy, this coalition of the barons of property, commerce and industry against the disinherited lower class, this oath of social war indeed, which Rousseau calls Social Contract, with a presumption which I should call that of a scoundrel, if I believed in the genius of the man.
But if the virtuous and sensitive Jean-Jacques had taken for his aim the perpetuation of the discord among men, could he have done better than to offer them, as their contract of union, this charter of their eternal antagonism? Watch him at work: you will find in his theory of government the same spirit that inspired his theory of education. As the tutor, so the statesman. The pedagogue preaches isolation, the publicist sows dissension.
After having laid down as a principle that the people are the only sovereign, that they can be represented only by themselves, that the law should be the expression of the will of all, and other magnificent commonplaces, after the way of demagogues, Rousseau quietly abandons and discards this principle. In the first place, he substitutes the will of the majority for the general, collective, indivisible will; then, under the pretext that it is not possible for a whole nation to be occupied from morning till night with public affairs, he gets back, by the way of elections, to the nomination of representatives or proxies, who shall do the law-making in the name of the people, and whose decrees shall have the force of laws. Instead of a direct, personal transaction where his interests are involved, the citizen has nothing left but the power of choosing his rulers by a plurality vote. That done, Rousseau rests easy. Tyranny, claiming divine right, had become odious; he reorganises it and makes it respectable, by making it proceed from the people, so he says. Instead of a universal, complete agreement, which would assure the rights of all, provide for the needs of all, and guard against all difficulties, which all must understand, consent to and sign, he gives us, what? That which today we call direct government, a recipe by which, even in the absence of all royalty, aristocracy, priesthood, the abstract collectivity of the people can still be used for maintaining the parasitism of the minority and the oppression of the greater number. It is, in a word, the legalisation of social chaos by a clever fraud, the consecration of poverty, based on the sovereignty of the people. Moreover there is not a word about labour, nor property, nor industrial forces, nor the industrial forces; all of which it is the very object of a Social Contract to organise. Rousseau does not know what economics means. His programme speaks of political rights only; it does not mention economic rights.
It is Rousseau who teaches us that the people, a collective being, has no unitary existence; that it is an abstract personality, a moral individuality, incapable by itself of thinking, acting, or moving; which means that general reason is not superior to individual reason, and, in consequence, that he who has the most developed individual reason best represents general reason. A false proposition, which leads directly to despotism.
It is Rousseau who teaches us by aphorisms the whole of this liberty-destroying theory, making his deductions from this first error.
That popular or direct government results essentially from the yielding up of liberty that each one must make for the advantage of all.
That the separation of powers is the first condition of government.
That in a well-ordered Republic no association or special meeting of citizens can be permitted, because it would be a State within a State, a government within a government.
That a sovereign is one thing, a prince is another.
That the first by no means excludes the second; so that the most direct government may well exist with a hereditary monarchy, as was seen under Louis Philippe, and as some people would like to see again.
That as the sovereign, that is to say, the People, is a fictitious being, an ideal person, a mere conception of the mind, it has, as its natural and visible representative, the prince, who is the more valuable because he is one.
That the Government is not within a society, but outside of it.
That according to all these considerations, which are linked together in Rousseau like the theorems of geometry, a real democracy has never existed, and never will exist, seeing that in a democracy it is the greater number that should lay down the law and exercise the power, while it is contrary to the order of nature that the greater number should govern and the less be governed.
That direct government is impracticable, above all in a country like France, because, before everything else, it would be necessary to equalise fortunes, and equality of fortunes is impossible.
That besides, on account of the impossibility of maintaining equal conditions, direct government is of all the most unstable, the most perilous, the most fruitful of catastrophes and civil wars.
That as the ancient democracies could not maintain themselves, despite the powerful aid of slavery, it would be vain to attempt to establish this form of government among ourselves.
That democracy is made for gods, not for men.
After having trifled with his readers thus for a long time, after having drawn up the Code of Capitalist and Mercantile Tyranny, under the deceptive title of Social Contract, the Genevese charlatan deduces the necessity of a lower class, of the subordination of labour, of a dictatorship and of the Inquisition.
It appears to be the advantage of literary people that style should take the place of reason and morality.
The idea of contract, in opposition to that of government, which was the outcome of the Reformation, passed through the seventeenth and eighteenth centuries, without being noticed by a single publicist, nor observed by a single revolutionary. On the other hand, all that was most illustrious in the Church, in philosophy, in politics, conspired to oppose it. Rousseau, Siéyès, Robespierre, M. Guizot, all that school of parliamentarians, bore the banner of the opposition. At last one man, perceiving the disregard of the leading principle, brought again to the light the new and fruitful idea: unfortunately the practical side of his doctrines deceived his own disciples: they could not see that the producer is the negation of the ruler, that organisation is incompatible with authority; and thus for thirty years the principle was lost to sight. Finally, it took hold of public opinion, through the loudness of protest; but then, O vanas hominum mentes, o pectora coeca! opposition brings about revolution! The idea of Anarchy had hardly been implanted in the mind of the people when it found so-called gardeners who watered it with their calumnies, fertilised it with their misrepresentations, warmed it in the hothouse of their hatred, supported it by their stupid opposition. Today, thanks to them, it has borne the anti-governmental idea, the idea of Labour, the idea of Contract, which is growing, mounting, seizing with its tendrils the workers’ societies, and soon, like the grain of mustard seed of the Gospel, it will form a great tree, with branches which cover the earth.
The sovereignty of Reason having been substituted for that of Revolution,
The notion of Contract succeeding that of Government,
Historic evolution leading Humanity inevitably to a new system,
Economic criticism having shown that political institutions must be lost in industrial organisation,
We may conclude without fear that the revolutionary formula cannot be Direct Legislation, nor Direct Government, nor Simplified Government, that it is NO GOVERNMENT.
Neither monarchy, nor aristocracy, nor even democracy itself, in so far as it may imply any government at all, even though acting in the name of the people, and calling itself the people. No authority, no government, not even popular, that is the Revolution.
Direct legislation, direct government, simplified government, are ancient lies, which they try in vain to rejuvenate. Direct or indirect, simple or complex, governing the people will always be swindling the people. It is always man giving orders to man, the fiction which makes an end to liberty; brute force which cuts questions short, in the place of justice, which alone can answer them; obstinate ambition, which makes a stepping stone of devotion and credulity.
But absolute power, in its simplest expression, is odious to reason and to liberty: the feeling of the people is always aroused against it: following feeling, revolt makes its protest heard. Then the principle of authority is forced to retire: it retires step by step, by a series of concessions, each one more insufficient than the other, of which the last, pure democracy, or direct government, ends in the impossible and the absurd. The first term of the series then being Absolutism, the last fateful term is Anarchy, in every sense.
We are about to pass in review, one after the other, the principal terms of this great evolution.
Humanity asks its masters: Whence these pretensions of yours to reign over me and govern me?
They answer: Because society cannot dispense with order: because in a society it is necessary there should be some who obey and labour, while others give orders and directions: because, individual faculties being unequal, interests opposite, passions antagonistic, the advantage of one opposed to the general advantage, some authority is needed which shall assign the boundaries of rights and duties, some arbiter who will cut short conflicts, some public force which will put into execution the judgements of the sovereign. The power of the State is just this discretionary authority, this arbiter who renders to each what is his, this force which assures that the peace shall be respected. Government, in a word, is the principle and guaranty of social order: that is what both nature and common sense tell us.
This explanation has been repeated since the origin of societies. It is the same at all epochs, and in the mouth of all powers. You will find the identical, invariably, in the books of Malthusian economists, in Opposition newspapers, and in the professions of faith of Republicans. There is no difference among them, except in the proportion of the concessions to liberty that they propose to make, in derogation of the principle of authority: — illusory concessions, which add to the forms of government called moderate, constitutional, democratic, &c., a flavouring of hypocrisy, of which the taste renders them only the more contemptible.
Thus Government, in its unmodified nature, presents itself as the absolute, necessary, sine qua non condition of order. For that reason it always aspires toward absolutism, under all disguises; in fact, according to the principle, the stronger the Government, the nearer order approaches perfection. These two notions then, government and order, are in the relation to each other of cause of effect: the cause is Government, the effect is Order. It is thus that primitive societies have reasoned. We have already remarked upon this subject, that, from what such societies could conceive of human destiny, it was impossible that they should have reasoned otherwise.
But this reasoning is none the less false, and the conclusion is quite inadmissible, because, according to the logical classification of ideas, the relation of government to order is not that of cause to effect, as statesmen pretend, it is that of a particular to a general. ORDER is the genus: Government is the species. In other words, there are many ways of conceiving order; but who has proved to us that order in a society is what its masters choose to call it?
On the one hand is alleged the natural inequality of faculties, whence is deduced that of conditions; on the other, the impossibility of uniting the divergence of interests and of harmonising opinions.
But in this antagonism there is at most but a problem to be solved, it should not be a pretext for tyranny. Inequality of faculties! divergence of interests! Well, sovereigns, with your crowns, robes and fasces, that is precisely what is meant by the social question; and you think to solve it with club and bayonet! Saint Simon was quite right in regarding the words government and military as synonyms. Government cause order in society? It is like Alexander untying the Gordian knot with his sword!
Who then, shepherds of the public, authorises you to think that the problem of opposition of interests and inequality of faculties cannot be solved; that the distinction of classes necessarily springs from it; and that, in order to maintain this natural and providential distinction, force is necessary and legitimate? I affirm, on the contrary, and all they whom the world calls Utopians, because they oppose your tyranny, affirm, with me, that the solution can be found. Some believe that they have found it in community [communauté], others in association, yet others in the industrial series. For my part, I say that it is found in the organisation of economic forces, under the supreme law of CONTRACT. Who can assure you that none of these hypotheses is true?
The advance of labour and of ideas sets this liberal theory, through my lips, against your governmental theory, which has no basis but your ignorance, no principle but a sophism, no method but force, no object but the robbery of humanity.
To find a form of transaction which, in drawing together the divergence of interests, in identifying individual advantage, in effacing the inequality of nature by that of education, solves all political and economical contradictions; under which each individual will be both producer and consumer as synonymous, both citizen and prince, ruler and ruled; under which his liberty steadily increases, with no need of giving up any part of it; under which his material prosperity grows indefinitely, without his experiencing any loss through the act either of society or of his fellow citizens, either in his property, or in his work, or in his recompense, or in his relations of interest, of opinion, or of attachment among his fellows.
What, do these conditions seem to you impossible to satisfy? Does it seem to you impossible to imagine anything more inextricable than the social contract, when you think of the frightful number of relations that it must regulate — something like squaring the circle, or finding perpetual motion? That is the reason why, wearied of the struggle, you fall back upon absolutism and force.
Consider, moreover, that if the social contract can be solved between two producers, — and who doubts terms? — it can as well be solved among millions, as it relates always to a similar engagement; and that that the number of signatures adds nothing to it, while making it more and more effective. Your plea of inability then does not exist, it is ridiculous, and you are left without excuse.
However that may be, listen, men of power, to the words of the Producer, the proletarian, the slave, of him whom you expect to force to work for you: I demand neither the goods nor the money of anybody; and I am not disposed to allow the fruit of my labour to become the prey of another. I, also, want order, as much as they who are continually upsetting it by their alleged government; but I want it as the result of my free choice, a condition for my labour, a law of my reason. I will not submit to it coming from the will of another, and imposing sacrifice and servitude upon me as preliminary conditions.
But what do I say? Laws for one who thinks for himself, and who ought to answer only for his own actions; laws for one who wants to be free, and feels himself worthy of liberty? I am ready to bargain, but I want no laws. I recognise none of them: I protest against every order which it may please some power, from pretended necessity, to impose upon my free will. Laws! We know what they are, and what they are worth! Spider webs for the rich and powerful, steel chains for the weak and poor, fishing nets in the hands of the Government.
One the 25th of February, 1848, a handful of Democrats, after having driven out the monarchy, proclaimed the Republic at Paris. They took counsel with themselves only for this step: they did not wait until the people had pronounced upon it, in their primary meetings. The support of the citizens was boldly presumed by them. I believe upon my soul and conscience, that they did well: I believe that they acted in the fullness of their right, although they were to the rest of the people as one to one thousand. And, because I was convinced of the justice of their work, I did not hesitate to associate myself therewith: the Republic, in my opinion, being but the cancellation of a lease between the People and the Government. Adversus hostem aeterna auctoritas esto says the Law of the Twelve Tables. Against Power the right to reclaim cannot lapse; usurpation is meaningless.
Nevertheless, from the point of view of the sovereignty of numbers, of the imperative mandate, and of universal suffrage, which are more or less accepted by us, these citizens committed an act of usurpation, a criminal attack against public faith and the law of nations. By what right did they without a mandate, they, whom the People had not elected, they who were only an imperceptible minority in the mass of citizens; by what right, I ask, did they rush upon the Tuileries like a band of pirates, abolish the Monarchy and proclaim the Republic?
The Republic is above universal suffrage! we said in the elections of 1850; and this was repeated afterwards from the tribune, amid acclamations, by a man not suspected of anarchical opinions, General Cavaignac. If this is true the morality of the revolution of February is vindicated; but what can we say of those who, while proclaiming the Republic, saw in it nothing but the exercise of universal suffrage, the establishment of a new form of government? The governmental principle admitted, it was for the People to pronounce upon the form; and who can say that the People would have voted in favour of the Republic, if they had been appealed to?
On the 10th of December, 1848, the People were consulted upon the choice of their first magistrate, and they named Louis Bonaparte, by a majority of five and a half millions, out of seven and a half million voters. In choosing this candidate, the People, in their turn, took counsel only with their own inclinations: they took no account of the predictions and opinions of Republicans. For my part, I disapproved this election for the same reasons that led me to support the proclamation of the Republic. And, because I disapproved of it, I have since opposed, as far as in me lay, the government of the People’s Choice.
Nevertheless from the point of view of universal suffrage, of the imperative mandate, and of the sovereignty of numbers, I ought to believe, that Louis Bonaparte expresses the ideas, the needs and the tendencies of the nation: I ought to accept his policy as the policy of the People. Even if it were opposed to the Constitution, the mere fact that the Constitution did not emanate directly from the People, while the President was the personification of the majority of votes, his policy should be held as approved, inspired and encouraged by the sovereign People. They who went to the Conservatory on the 13th of June, 1848, were but factionaries. Who gave them the right to suppose that the People, at the end of six months, would discard their President? Louis Bonaparte presented himself under the auspices of his uncle; everybody knows what that means.
Do you still talk about the People? I mean the People as it show itself in mass meetings, at the ballot box; the People, which they did not dare to consult about the Republic in February; the People, which on the 16th of April and in the days of June, declared itself by an immense majority against Socialism; the People, which elected Louis Bonaparte, because it adored Napoléon Bonaparte; the People, which elected the Constituent Assembly, and afterwards the Legislative Assembly; the People, which did not rise on the 13th of June; the People, which did not protest on the 31st of May; the People which signed petitions for revision and petitions against revision. Is this the People which will be enlightened from above, its representatives, inspired by its wisdom, be rendered thereby infallible, when it comes to picking out the most virtuous and most capable, and of deciding upon the organisation of Labour, of Credit, of Property and of Power itself?
At present we are a quasi-democratic Republic: all the citizens are permitted, every third or fourth year, to elect, first, the Legislative Power, second, the Executive Power. The duration of this participation in the Government for the popular collectivity is brief; forty-eight hours at the most for each election. For this reason the correlative of the Government remains nearly the same as before, almost the whole Country. The President and the Representatives, once elected, are the masters; all the rest obey. They are subjects, to be governed and to be taxed, without surcease.
 I have taken the liberty to change two words in this passage, as a literal rendering would make nonsense of it. There must be some error in the text. (Translator)
 “Oh, dim minds! Oh, dull hearts of men!” (Translator) A slight misquotation of Lucretius, De Rerum Natura (On the Nature of Things), 2.14: “o miseras hominum mentes, o pectora cæca!” (Oh, miserable minds, oh, blind hearts!) (Editor)
 “Against the enemy the right of defence is inalienable.” (Translator)
 Napoléon Bonaparte. (Editor)