clearly the essence of property that, to be convinced of it, one need but remember what it is, and observe what happens around him. Property is the right to use and abuse. If, then, government is economy,—if its object is production and consumption, and the distribution of labor and products,—how is government possible while property exists? And if goods are property, why should not the proprietors be kings, and despotic kings—kings in proportion to their facultés bonitaires? And if each proprietor is sovereign lord within the sphere of his property, absolute king throughout his own domain, how could a government of proprietors be any thing but chaos and confusion?
§ 3.—Determination of the third form of Society. Conclusion.
Then, no government, no public economy, no administration, is possible, which is based upon property.
Communism seeks equality and law. Property, born of the sovereignty of the reason, and the sense of personal merit, wishes above all things independence and proportionality.
But communism, mistaking uniformity for law, and levelism for equality, becomes tyrannical and unjust. Property, by its despotism and encroachments, soon proves itself oppressive and anti-social.
The objects of communism and property are good—their results are bad. And why? Because both are exclusive, and each disregards two elements of society. Communism rejects independence and proportionality; property does not satisfy equality and law.
Now, if we imagine a society based upon these four principles,—equality, law, independence, and proportionality,—we find:—
1. That equality, consisting only in equality of conditions,
