r, it is but fair to say that
certain capacities seem quite incapable of certain services; so that, if
human industry were entirely confined to one class of products, numerous
incapacities would arise, and, consequently, the greatest social
inequality. But every body sees, without any hint from me, that the
variety of industries avoids this difficulty; so clear is this that
I shall not stop to discuss it. We have only to prove, then, that
functions are equal to each other; just as laborers, who perform the
same function, are equal to each other.

Property makes man a eunuch, and then reproaches him for being nothing
but dry wood, a decaying tree.

Are you astonished that I refuse to genius, to knowledge, to
courage,--in a word, to all the excellences admired by the world,--the
homage of dignities, the distinctions of power and wealth? It is not I
who refuse it: it is economy, it is justice, it is liberty. Liberty! for
the first time in this discussion I appeal to her. Let her rise in her
own defence, and achieve her victory.

Every transaction ending in an exchange of products or services may be
designated as a COMMERCIAL OPERATION.

Whoever says commerce, says exchange of equal values; for, if the values
are not equal, and the injured party perceives it, he will not consent
to the exchange, and there will be no commerce.

Commerce exists only among free men. Transactions may be effected
between other people by violence or fraud, but there is no commerce.

A free man is one who enjoys the use of his reason and his faculties;
who is neither blinded by passion, nor hindered or driven by oppression,
nor deceived by erroneous opinions.

So, in every exchange, there is a moral obligation that neither of the
contracting parties shall gain at the expense of the other; that is,
that, to be legitimate and true, commerce must be exempt from all
inequality. This is the first condition of commerce. Its second
condition is, that it be voluntary; that is, that the parties act freely
and openly.

I define, then, commerce or exchange as an act of society.

The negro who sells his wife for a knife, his children for some bits
of glass, and finally himself for a bottle of brandy, is not free. The
dealer in human flesh, with whom he negotiates, is not his associate; he
is his enemy.

The civilized laborer who bakes a loaf that he may eat a slice of bread,
who builds a palace that he may sleep in a stable, who weaves rich
fab