THE LAW

[62] The Socialists Reject Free Choice
Please understand that I do not dispute their right to invent social combinations, to advertise them, to advocate them, and to try them upon themselves, at their own expense and risk. But I do dispute their right to impose those plans upon us by law - by force - and to compel us to pay for them with our taxes.
I do not insist that the supporters of these various social schools of thought - the Proudhonists, the Cabetists, the Fourierists, the Universitarists and the Protectionists - renounce their various ideas. I insist only that they renounce this one idea that they have in common: They need only to give up the idea of forcing us to acquiesce to their groups and series, their socialized projects, their free-credit banks, their Greco-Roman concept of morality, and their commercial regulations. I ask only that we be permitted to decide upon these plans for ourselves; that we not be forced to accept them, directly or indirectly, if we find them to be contrary to our best interests or repugnant to our consciences.
But these organizers desire access to the tax funds and to the power of the law in order to carry out their plans. In addition to being oppressive and unjust, this desire also implies the fatal supposition that the organizer is infallible and mankind is incompetent. But, again, if persons are incompetent to judge for themselves, then why all this talk about universal suffrage?

[63] The Cause of French Revolutions
This contradiction in ideas is, unfortunately but logically, reflected in events in France. For example, Frenchmen have led all other Europeans in obtaining their rights - or, more accurately, their political demands. Yet this fact has in no respect prevented us from becoming the most governed, the most regulated, the most imposed upon, the most harnassed, and the most exploited people in Europe. France also leads all other nations as the one where revolutions are constantly to be anticipated. And under the circumstances, it is quite natural that this should be the case.
And this will remain the case so long as our politicians continue to accept this idea that has been so well expressed by Mr. Louis Blanc: "Society receives its momentum from power." This will remain the case so long as human beings with feelings continue to remain passive; so long as they consider themselves incapable of bettering their prosperity and happiness by their own intelligence and their own energy; so long as they expect everything from the law; in short, so long as they imagine that their relationship to the state is the same as that of the sheep to the shepherd.

[64] The Enormous Power of Government
As long as these ideas prevail, it is clear that the responsibility of government is enormous. Good fortune and bad fortune, wealth and destitution, equality and inequality, virtue and vice - all then depend upon political administration. It is burdened with everything, it undertakes everything, it does everything; therefore it is responsible for everything.
If we are fortunate, then government has a claim to our gratitude; but if we are unfortunate, then government must bear the blame. For are not our persons and property now at the disposal of government? Is not the law omnipotent?
In creating a monopoly of education, the government must answer to the hopes of the fathers of families who have thus been deprived of their liberty; and if these hopes are shattered, whose fault is it?
In regulating industry, the government has contracted to make it prosper; otherwise it is absurd to deprive industry of its liberty. And if industry now suffers, who fault is it?
In meddling with the balance of trade by playing with tariffs, the government thereby contracts to make trade prosper; and if this results in destruction instead of prosperity, whose fault is it?
In giving the maritime industries protection in exchange for their liberty, the government undertakes to make them profitable; and if they become a burden to the taxpayers, whose fault is it?
Thus, there is not a grievance in the nation for which the government does not voluntarily make itself responsible. Is it surprising, then, that every failure increases the threat of another revolution in France?
And what remedy is proposed for this? To extend indefinitely the domain of the law; that is, the responsibility of government.
But if the government undertakes to control and to raise wages, and cannot do it; if the goverment undertakes to care for all who may be in want, and cannot do it; if the government undertakes to support all unemployed workers, and cannot do it; if the government undertakes to lend interest-free money to all borrowers, and cannot do it; if, in these words that we regret to say escaped from the pen of Mr. de Lamartine, "The state considers that its purpose is to enlighten, to develop, to enlarge, to strengthen, to spiritualize, and to sanctify the soul of the people" - and if the government cannot do all of these things, what then? Is it not certain that after every government failure - which, alas! is more than probable - there will be an equally inevitable revolution?

[65] Politics and Economics
[Now let us return to a subject that was briefly discussed in the opening pages of this thesis: The relationship of economics and of politics - political economy.] (Translator's note: Mr. Bastiat has devoted three other books and several articles to the development of the ideas contained in the three sentences in the following paragraphs.)
A science of economics must be developed before a science of politics can be logically formulated. Essentially, economics is the science of determining whether the interests of human beings are harmonious or antagonistic. This must be known before a science of politics can be formulated to determine the proper functions of government.
Immediately following the development of a science of economics, and at the very beginning of the formulation of a science of politics, this all-important question must be answered: What is law? What ought it to be? What is its scope; its limits? Logically, at what point do the just powers of the legislator stop?
I do not hesitate to answer: Law is the common force organized to act as an obstacle to injustice. In short, law is justice.

[66] Proper Legislative Function
It is not true that the legislator has absolute power over our persons and property. The existence of persons and property preceded the existence of the legislator, and his function is only to guarantee their safety.
It is not true that the function of law is to regulate our consciences, our ideas, our will, our education, our opinions, our work, our trade, our talents, or our pleasure. The function of law is to protect the free exercise of these rights, and to prevent any person from interfering with the free exercise of these same rights by any other person.
Since law necessarily requires the support of force, its lawful domain is only in the areas where the use of force is necessary. This is justice.
Every individual has the right to use force for lawful self-defense. It is for this reason that the collective force - which is only the organized combinaton of the individual forces - may lawfully be used for the same purpose; and it cannot be used legitimately for any other purpose.
Law is solely the organization of the individual right of self-defense which existed before law was formalized. Law is justice.

[67] Law and Charity Are Not the Same
The mission of the law is not to oppress persons and plunder them of their property, even though the law may be acting in a philanthropic spirit. Its mission is to protect persons and property.
Furthermore, it must not be said that the law may be philanthropic if, in the process, it refrains from oppressing persons and plundering them of their property; this would be a contradiction. The law cannot avoid having an effect upon persons and property; and if the law acts in any manner except to protect them, its actions then necessarily violate the liberty of persons and their right to own property.
The law is justice - simple and clear, precise and bounded. Every eye can see it, and every mind can grasp it; for justice is measurable, immutable and unchangeable. Justice is neither more than this nor less than this.
If you exceed this proper llimit - if you attempt to make the law religious, fraternal, equalizing, philanthropic, industrial, literary, or artistic - you will then be lost in an uncharted territory, in vagueness and uncertainty, in a forced utopia or, even worse, in a multitude of utopias, each striving to seize the law and impose it upon you. This is true because fraternity and philanthropy, unlike justice, do not have precise limits.  Once started, where will you stop? And where will the law stop itself?

Thank you. You are visitor number to this page since 1 May 2000.
[Forward to Briame Gerdan's "THE LAW - by FREDERIC BASTIAT - Section 9.]
[Back to Briame Gerdan's "THE LAW - by FREDERIC BASTIAT - Home Page.]
[Back to Briame Gerdan's Home Page.]