hers should go on teaching when there was no one to teach, then it is
obvious to every sane man, as a man, i.e., as a being endowed with reason
and conscience, that this would not be division, but appropriation, of
labor. And yet precisely that sort of activity is what is called
division of labor by scientific science. People do that which others do
not think of requiring, and demand that they shall be supported for so
doing, and say that this is just because it is division of labor.

That which constitutes the cause of the economical poverty of our age is
what the English call over-production (which means that a mass of things
are made which are of no use to anybody, and with which nothing can be
done).

It would be odd to see a shoemaker, who should consider that people were
bound to feed him because he incessantly made boots which had been of no
use to any one for a long time; but what shall we say of those men who
make nothing,--who not only produce nothing that is visible, but nothing
that is of use for people at large,--for whose wares there are no
customers, and who yet demand, with the same boldness, on the ground of
division of labor, that they shall be supplied with fine food and drink,
and that they shall be dressed well? There may be, and there are,
sorcerers for whose services a demand makes itself felt, and for this
purpose there are brought to them pancakes and flasks; but it is
difficult to imagine the existence of sorcerers whose spells are useless
to every one, and who boldly demand that they shall be luxuriously
supported because they exercise sorcery. And it is the same in our
world. And all this comes about on the basis of that false conception of
the division of labor, which is defined not by reason and conscience, but
by observation, which men of science avow with such unanimity.

Division of labor has, in reality, always existed, and still exists; but
it is right only when man decides with his reason and his conscience that
it should be so, and not when he merely investigates it. And reason and
conscience decide the question for all men very simply, unanimously, and
in a manner not to be doubted. They always decide it thus: that division
of labor is right only when a special branch of man's activity is so
needful to men, that they, entreating him to serve them, voluntarily
propose to support him in requital for that which he shall do for them.
But, when a man can live from infancy to the