the movement of
the earth were retarded, and the midsummer morning were delayed till the
hour at which it dawns in winter. They do not discuss this contingency,
for they rightly assume it to be impossible, and consequently the
discussion of it would have no practical meaning.

And now let us go back to the question of labour and ability; and we
shall see, in the case of products to the production of which both are
essential, that, while ability is the practical cause of all such
amounts or values as exceed what would have been produced by labour if
there were no ability to direct it, it cannot be claimed in any similar
sense that all amounts and values are conversely produced by labour,
which exceed what would have been produced by the action of directive
ability, if no labour existed for such ability to direct.

The reason why labour, in this respect, differs from ability is as
follows: Whether directive ability shall or shall not exert itself
depends upon human volitions which, according to circumstances, are
alterable, just as it depends upon alterable human volitions whether a
framework of steel be constructed in this way or in that; or whether a
lamp be replenished with oil or no. But whether ordinary manual labour
shall or shall not exert itself, is not similarly dependent on human
volition at all. Let a nation be organised, no matter on what
principles, the majority of the citizens will have to labour in any
case. The supposition of their labouring is bound up with the
supposition of their existence. To suppose that the labourers as a whole
could permanently cease to labour, is like supposing that they could
exist and yet permanently cease to breathe. They can cease to labour for
moments, just as for moments a man can hold his breath, as they do on
the occasion of a strike; but they can do so for moments only. Except in
a region where climatic conditions are exceptional, what makes men
labour is not an employing class, but nature. Directive ability does not
_make_ them labour; it finds them labouring. It finds them like wheels
which are driven by an eternal stream, and which must turn and turn for
ever, until they fall to pieces. To inquire, then, what would happen if
labour ceased to exert itself is like inquiring what would happen if the
earth were to retard its diurnal motion, or if some natural force--for
example, that of gravitation--were to strike work for the sake of
intimidating the cause of all things.