<pagequality level="4" user="Zoeannl" />style="background: #ececec; text-align: left; padding-left: 0.5em; font-weight: bold;" class="table-rh"not an end, but a means; and that it would be absurd to reject the result for fear of doing injury to the means by which that result was accomplished. He would perceive that if he devotes two hours a day to providing for his wants, any circumstance (machinery, fertility, gratuitous gift, no matter what) which saves him an hour of that labour, the result remaining the same, puts that hour at his disposal, and that he can devote it to increasing his enjoyments; in short, he would see that to save labour is nothing else than progress.
But exchange disturbs our view of a truth so simple. In the social state, and with the separation of employments to which it leads, the production and consumption of a commodity are not mixed up and confounded in the same individual. Each man comes to see in his labour no longer a means but an end. In relation to each commodity, exchange creates two interests, that of the producer and that of the consumer; and these two interests are always directly opposed to each other.
It is essential to analyze them, and examine their nature.
Take the case of any producer whatever, what is his immediate interest? It consists of two things: 1st, that the fewest possible number of persons should devote themselves to his branch of industry; 2dly, that the greatest possible number of persons should be in quest of the article he produces. Political economy explains it more succinctly in these terms, Supply very limited, demand very extended; or in other words still, Competition limited, demand unlimited.
What is the immediate interest of the consumer? That the supply of the product in question should be extended, and the demand restrained.
Seeing, then, that these two interests are in opposition to each other, one of them must necessarily coincide with social interests in general, and the other be antagonistic to them.
But which of them should legislation favour, as identical with the public good—if, indeed, it should favour either?
To discover this, we must inquire what would happen if the secret wishes of men were granted.
In as far as we are producers, it must be allowed that the desire of every one of us is anti-social. Are we vine-dressers? It would give us no great regret if hail should shower down on