ewards no labor save
that performed for her benefit; consequently, she pays all laborers
equally: with what they produce outside of her sphere she has no more to
do, than with the difference in their voices and their hair.

I seem to be positing the principle of inequality: the reverse of this
is the truth. The total amount of labor which can be performed for
society (that is, of labor susceptible of exchange), being, within a
given space, as much greater as the laborers are more numerous, and as
the task assigned to each is less in magnitude,--it follows that natural
inequality neutralizes itself in proportion as association extends, and
as the quantity of consumable values produced thereby increases. So that
in society the only thing which could bring back the inequality of labor
would be the right of occupancy,--the right of property.

Now, suppose that this daily social task consists in the ploughing,
hoeing, or reaping of two square decameters, and that the average time
required to accomplish it is seven hours: one laborer will finish it in
six hours, another will require eight; the majority, however, will work
seven. But provided each one furnishes the quantity of labor demanded of
him, whatever be the time he employs, they are entitled to equal wages.

Shall the laborer who is capable of finishing his task in six hours have
the right, on the ground of superior strength and activity, to usurp
the task of the less skilful laborer, and thus rob him of his labor and
bread? Who dares maintain such a proposition? He who finishes before the
others may rest, if he chooses; he may devote himself to useful exercise
and labors for the maintenance of his strength, and the culture of his
mind, and the pleasure of his life. This he can do without injury to any
one: but let him confine himself to services which affect him solely.
Vigor, genius, diligence, and all the personal advantages which result
therefrom, are the work of Nature and, to a certain extent, of the
individual; society awards them the esteem which they merit: but the
wages which it pays them is measured, not by their power, but by their
production. Now, the product of each is limited by the right of all.

If the soil were infinite in extent, and the amount of available
material were exhaustless, even then we could not accept this maxim,--TO
EACH ACCORDING TO HIS LABOR. And why? Because society, I repeat,
whatever be the number of its subjects, is forced to pay