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 source of production to its proprietor only by virtue of the right of occupancy, and that this production is therefore illegitimate. Indeed, if labor is the sole basis of property, I cease to be proprietor of my field as soon as I receive rent for it from another. This we have shown beyond all cavil. It is the same with all capital; so that to put capital in an enterprise, is, by the law’s decision, to exchange it for an equivalent sum in products. I will not enter again upon this now useless discussion, since I propose, in the following chapter, to exhaust the subject of production by capital.

Thus, capital can be exchanged, but cannot be a source of income.

Labor and skill remain; or, as St. Simon puts it, results and capacities. I will examine them successively.

Should wages be governed by labor? In other words, is it just that he who does the most should get the most? I beg the reader to pay the closest attention to this point.

To solve the problem with one stroke, we have only to ask ourselves the following question: “Is labor a condition or a struggle?" The reply seems plain.

God said to man, “In the sweat of thy face shalt thou eat bread,”—that is, thou shalt produce thy own bread: with more or less ease, according to thy skill in directing and combining thy efforts, thou shalt labor. God did not say, “Thou shalt quarrel with thy neighbor for thy bread;” but, “Thou shalt labor by the side of thy neighbor, and ye shall dwell together in harmony.” Let us develop the meaning of this law, the extreme simplicity of which renders it liable to misconstruction.

In labor, two things must be noticed and distinguished: association and available material.

In so far as laborers are associated, they are equal; and it