The Conquest of Bread, Peter Kropotkin [the best books of all time .txt] 📗

cloth, behind the steel-plate perforator, and behind the safe in which dividends are hoarded, we should see man, the artisan of production, more often than not excluded from the feast he has prepared for others. We should also understand that the standpoint being wrong, the so-called “laws” of value and exchange are but a very false explanation of events, as they happen nowadays; and that things will come to pass very differently when production is organized in such a manner as to meet all needs of society. II

There is not one single principle of Political Economy that does not change its aspect if you look at it from our point of view.

Take, for instance, overproduction, a word which every day reechoes in our ears. Is there a single economist, academician, or candidate for academical honours, who has not supported arguments, proving that economic crises are due to overproduction⁠—that at a given moment more cotton, more cloth, more watches are produced than are needed! Have we not, all of us, thundered against the rapacity of the capitalists who are obstinately bent on producing more than can possibly be consumed!

However, on careful examination all these reasonings prove unsound. In fact, is there one single commodity among those in universal use which is produced in greater quantity than need be? Examine one by one all commodities sent out by countries exporting on a large scale, and you will see that nearly all are produced in insufficient quantities for the inhabitants of the countries exporting them.

It is not a surplus of wheat that the Russian peasant sends to Europe. The most plentiful harvests of wheat and rye in European Russia only yield enough for the population. And as a rule, the peasant deprives himself of what he actually needs when he sells his wheat or rye to pay rent and taxes.

It is not a surplus of coal that England sends to the four corners of the globe, because only three-quarters of a ton, per head of population, annually, remains for home domestic consumption, and millions of Englishmen are deprived of fire in the winter, or have only just enough to boil a few vegetables. In fact, setting aside useless luxuries, there is in England, which exports more than any other country, one single commodity in universal use⁠—cottons⁠—whose production is sufficiently great to perhaps exceed the needs of the community. Yet when we look upon the rags that pass for wearing apparel worn by over a third of the inhabitants of the United Kingdom, we are led to ask ourselves whether the cottons exported would not, on the whole, suit the real needs of the population?

As a rule it is not a surplus that is exported, though it may have been so originally. The fable of the barefooted shoemaker is as true of nations as it was formerly of individual artisans. We export the necessary commodities. And we do so, because the workmen cannot buy with their wages what they have produced, and pay besides the rent and interest to the capitalist and the banker.

Not only does the ever-growing need of comfort remain unsatisfied, but the strict necessities of life are often wanting. Therefore, “surplus production” does not exist, at least not in the sense given to it by the theorists of Political Economy.

Taking another point⁠—all economists tell us that there is a well-proved law: “Man produces more than he consumes.” After he has lived on the proceeds of his toil, there remains a surplus. Thus, a family of cultivators produces enough to feed several families, and so forth.

For us, this oft-repeated sentence has no sense. If it meant that each generation leaves something to future generations, it would be true; thus, for example, a farmer plants a tree that will live, maybe, for thirty, forty, or a hundred years, and whose fruits will still be gathered by the farmer’s grandchildren. Or he clears a few acres of virgin soil, and we say that the heritage of future generations has been increased by that much. Roads, bridges, canals, his house and his furniture are so much wealth bequeathed to succeeding generations.

But this is not what is meant. We are told that the cultivator produces more than he need consume. Rather should they say that, the State having always taken from him a large share of his produce for taxes, the priest for tithe, and the landlord for rent, a whole class of men has been created, who formerly consumed what they produced⁠—save what was set aside for unforeseen accidents, or expenses incurred in afforestation, roads, etc.⁠—but who today are compelled to live very poorly, from hand to mouth, the remainder having been taken from them by the State, the landlord, the priest, and the usurer.

Therefore we prefer to say: The agricultural labourer, the industrial worker and so on consume less than they produce⁠—because they are compelled to sell most of the produce of their labour and to be satisfied with but a small portion of it.

Let us also observe that if the needs of the individual are taken as the starting-point of our political economy, we cannot fail to reach Communism, an organization which enables us to satisfy all needs in the most thorough and economical way. While if we start from our present method of production, and aim at gain and surplus value, without asking whether our production corresponds to the satisfaction of needs, we necessarily arrive at Capitalism, or at most at Collectivism⁠—both being but two different forms of the present wages’ system.

In fact, when we consider the needs of the individual and of society, and the means which man has resorted to in order to satisfy them during his varied phases of development, we see at once the necessity of systematizing our efforts, instead of producing haphazard as we do nowadays. It becomes evident that the appropriation by a few of all riches not consumed, and transmitted from one generation to another, is not in the general interest. And