We may consider the latter as equivalent to a labour, which, under the direction of sufficient skill, might suffice, in a simple state of society, for the fabrication of tools, for weaving, and the occupation of taylors, bakers and butchers. The object, in the present state of society, is to multiply labour; in another state, it will be to simplify it. A vast disproportion of the wealth of the community, has been thrown into the hands of a few;Chapter nd ingenuity has been continually upon the stretch, to find ways in which it may be expended. In the feudal times, the great lord invited the poor to come and eat of the produce of his estate, upon condition of wearing his livery, and forming themselves in rank and file to do honour to his well born guests. Now that exchanges are more facilitated, he has quitted this is inartificial mode, and obliges the men who are maintained from his income to exert their ingenuity and industry in return. Thus, in the instance just mentioned, he pays the taylor to cut his clothes to pieces that he may sew them together again, and to decorate them with stitching and various ornaments, without which they would be, in no respect, less convenient and useful. We are imagining, in the present case, a state of the most rigid simplicity.
From the sketch which has been given, it seems by no means impossible, that the labour of every twentieth man in the community, would be sufficient to supply to the rest all the absolute necessaries of life. If then this labour, instead of performed by so small a number, were amicably divided among the whole, it would occupy the twentieth part of every man's time.
Let us compute that the industry of a labouring man, engrosses ten hours in every day, which, when we have deducted his hours of rest, recreation and meals, seems an ample allowance. It follows that half an hour a day employed in manual labour by every member of the community would sufficiently supply the whole with necessaries. Who is there that would shrink from this degree of industry? Who is there, that sees the incessant industry exerted in this city and island, and would believe, that, with half an hour's industry per diem, the sum of happiness to the community at large might be much greater than at present? Is it possible to contemplate this fair and generous picture of independence and virtue, where every man would have ample leisure for the noblest energies of mind, without feeling our very souls refreshed with admiration and hope?
When we talk of men's sinking into idleness, if they be not excited by the stimulus of gain, we seem to have little considered the motives that, at present, govern the human mind. We are deceived by the apparent mercenariness of mankind, and imagine that the accumulation of wealth is their great object. But it has sufficiently appeared that the present ruling passion of man is the love of distinction. There is, no doubt, a class in society that is perpetually urged by hunger and need, and has no leisure for motives less gross and material. But is the class next above them less industrious than they? Will any man affirm that the mind of the peasant is as far removed from inaction and sloth, as the mind of the general or statesman, of the natural philosopher who macerates himself with perpetual study, or the poet, the bard of Mantua for example, who can never believe that he has sufficiently revised, reconsidered and polished his compositions?
In reality, those by whom this reasoning has been urged, have mistaken the nature of their own objection. They did not suppose, that men could be roused into action only by the love of gain; but they conceived that, in a state of equality, men would have nothing to occupy their attention.
What degree of truth there is in this idea we shall presently have occasion to estimate.
