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

we see as a fact that owing to these methods the needs of three-quarters of society are not satisfied, so that the present waste of human strength in useless things is only the more criminal.

We discover, moreover, that the most advantageous use of all commodities would be, for each of them, to go, first, for satisfying those needs which are the most pressing: that, in other words, the so-called “value in use” of a commodity does not depend on a simple whim, as has often been affirmed, but on the satisfaction it brings to real needs.

Communism⁠—that is to say, an organization which would correspond to a view of Consumption, Production, and Exchange, taken as a whole⁠—therefore becomes the logical consequence of such a comprehension of things⁠—the only one, in our opinion, that is really scientific.

A society that will satisfy the needs of all, and which will know how to organize production to answer to this aim will also have to make a clean sweep of several prejudices concerning industry, and first of all the theory often preached by economists⁠—The Division of Labour theory⁠—which we are going to discuss in the next chapter.

XV The Division of Labour

Political Economy has always confined itself to stating facts occurring in society, and justifying them in the interest of the dominant class. Therefore, it pronounces itself in favour of the division of labour in industry. Having found it profitable to capitalists, it has set it up as a principle.

Look at the village smith, said Adam Smith, the father of modern Political Economy. If he has never been accustomed to making nails he will only succeed by hard toil in forging two or three hundred a day, and even then they will be bad. But if this same smith has never made anything but nails, he will easily supply as many as 2,300 in the course of a day. And Smith hastened to the conclusion⁠—“Divide labour, specialize, go on specializing; let us have smiths who only know how to make heads or points of nails, and by this means we shall produce more. We shall grow rich.”

That a smith condemned for life to make the heads of nails would lose all interest in his work, that he would be entirely at the mercy of his employer with his limited handicraft, that he would be out of work four months out of twelve, and that his wages would fall very low down, when it would be easy to replace him by an apprentice, Smith did not think of all this when he exclaimed⁠—“Long live the division of labour. This is the real goldmine that will enrich the nation!” And all joined him in this cry.

And later on, when a Sismondi or a J. B. Say began to understand that the division of labour, instead of enriching the whole nation, only enriches the rich, and that the worker, who is doomed for life to making the eighteenth part of a pin, grows stupid and sinks into poverty⁠—what did official economists propose? Nothing! They did not say to themselves that by a lifelong grind at one and the same mechanical toil the worker would lose his intelligence and his spirit of invention, and that, on the contrary, a variety of occupations would result in considerably augmenting the productivity of a nation. But this is the very issue we have now to consider.

If, however, learned economists were the only ones to preach the permanent and often hereditary division of labour, we might allow them to preach it as much as they pleased. But the ideas taught by doctors of science filter into men’s minds and pervert them; and from repeatedly hearing the division of labour, profits, interest, credit, etc., spoken of as problems long since solved, all middle-class people, and workers too, end by arguing like economists; they venerate the same fetishes.

Thus we see most socialists, even those who have not feared to point out the mistakes of economical science, justifying the division of labour. Talk to them about the organization of work during the Revolution, and they answer that the division of labour must be maintained; that if you sharpened pins before the Revolution you must go on sharpening them after. True, you will not have to work more than five hours a day, but you will have to sharpen pins all your life, while others will make designs for machines that will enable you to sharpen hundreds of millions of pins during your lifetime; and others again will be specialists in the higher branches of literature, science, and art, etc. You were born to sharpen pins while Pasteur was born to invent the inoculation against anthrax, and the Revolution will leave you both to your respective employments. Well, it is this horrible principle, so noxious to society, so brutalizing to the individual, source of so much harm, that we propose to discuss in its diverse manifestations.

We know the consequences of the division of labour full well. It is evident that, first of all, we are divided into two classes: on the one hand, producers, who consume very little and are exempt from thinking because they only do physical work, and who work badly because their brains remain inactive; and on the other hand, the consumers, who, producing little or hardly anything, have the privilege of thinking for the others, and who think badly because the whole world of those who toil with their hands is unknown to them. Then, we have the labourers of the soil who know nothing of machinery, while those who work at machinery ignore everything about agriculture. The idea of modern industry is a child tending a machine that he cannot and must not understand, and a foreman who fines him if his attention flags for a moment. The ideal of industrial agriculture is to do away with the agricultural labourer altogether and to set a man who does odd jobs to tend a steam-plough or