Authors From France

"Saint-Simon was the prophet of meritocracy, seeking to reorder society in the image of the new chessboard he had designed for revolutionary France, with a hierarchy in which the king was replaced by a figure called Talent."

"In contrast with Babeuf, the French theorist the Comte de Saint-Simon was no believer in equality, but he has some claim to be regarded as the ‘founder of modern theoretical socialism, conceived not merely as an ideal but as the outcome of a historical process’. Saint-Simon believed that free economic competition produced poverty and crises and that society was moving inexorably to a stage when its affairs would be planned in accordance with social needs. He was resolutely opposed to violence and held that the most educated section of society would become convinced of the necessity of the development of more rational administration, based upon the application of science, and that other social groups would be won over to an appreciation of such a development. Although Saint-Simon’s was the first form of socialism to which the young Karl Marx was introduced – by his future father-in-law, Ludwig von Westphalen – Marx was later to pour scorn on Saint-Simon’s followers on account of their utopianism, commitment to peaceful change and trust in the possibility of class cooperation rather than the inevitability of class struggle."

"[Count Henri de Saint-Simon] was for a time supported by his former valet, whose function had been—so the Saint-Simonian legend says, and it is not hard to believe—to rouse the count each day with the words, "Get up, my lord, you have great things to do today!""

"A religion of life had come to replace a religion of penance and emaciation, of fasting and prayer. The crucified body had risen in its turn and was no longer abashed Man had reached a harmonious unity: he had discovered that he is a single being not made, like a pendulum, of two different metals, that check each other; he realised that the foe in his members had ceased to exist."

"Of the "utopian socialists," to use Marx's label, Saint-Simon was the most accurate forecaster of the politics and economics of industry. Rational, worldwide territorial planning is implied in Saint-Simon's system..."

"Saint-Simon was the first to emphasize the efficiency of huge industrial undertakings and argued that the government should actively intervene in production, distribution, and commerce in the interest of promoting the welfare of the masses. He sanctioned both private property and its privileges as long as they were used to promote the welfare of the masses."

"The man who was born Claude Henri de Rouvroy, Comte de Saint-Simon, and who died in poverty surrounded by a group of young disciples who looked upon him as the prophet of a new religion, must be considered something of an eccentric, as was Fourier, his younger contemporary. But, unlike the latter, whose origins and behavior were utterly bourgeois, Saint-Simon led a life as a cavalier as the name he renounced."

"Yet ideas about forcible equalization of status and property were catching the imagination of others. Although Napoleon Bonaparte imposed a personal dictatorship in 1799, France remained a forcing bed for revolutionary ideas well into the nineteenth century. Among the influential figures was Henry de St Simon. He and his followers called for the gathering of ‘instruments of labour, land and capital in a social fund.’ Hereditary wealth was to be expropriated. St Simon aimed at creating a vast ‘association of toilers’ who would be organized from above. They would be assigned tasks according to their talent and rewarded according to their work. St Simon’ doctrine envisaged an end to war and the start of an endless era of plenty for humankind. This was meant to come about through dutiful propaganda."

"Have patience with every one, but especially with yourself."

"There are no galley-slaves in the royal vessel of divine love—every man works his oar voluntarily!"

"When your heart roams or gets distracted lead it back very gently, softly putting it close to its Master; and even if you spend your whole hour doing nothing except gathering up your heart quite calmly and putting it close to Our Lord, and even if your heart does nothing except turn away as soon as you have led it back, your hour will have been very well spent"

"Ceux-là qui aiment à se faire craindre, craignent de se faire aimer, et eux-mêmes craignent plus que tous les autres; car les autres ne craignent qu'eux, mais eux craignent tous les autres."

"De quoi sert-il de bastir des chasteaux en Espagne puisqu’il faut habiter en France?"

"A heart-memory is better than a mere head-memory. Better to carry away a little of the love of Christ in our souls, than if we were able to repeat every word of every sermon we ever heard."

"You learn to speak by speaking, to study by studying, to run by running, to work by working ; and just so you learn to love God and man by loving. All those who think to learn in any other way deceive themselves."

"The elephant, not only the largest but the most intelligent of animals, provides us with an excellent example. It is faithful and tenderly loving to the female of its choice, mating only every third year and then for no more than five days, and so secretly as never to be seen, until, on the sixth day, it appears and goes at once to wash its whole body in the river, unwilling to return to the herd until thus purified. Such good and modest habits are an example to husband and wife."

"It is the mark of a mean, vulgar and ignoble spirit to dwell on the thought of food before meal times or worse to dwell on it afterwards, to discuss it and wallow in the remembered pleasures of every mouthful. Those whose minds dwell before dinner on the spit, and after on the dishes, are fit only to be scullions."

"Car l'amitié est un amour mutuel, & s'il n'est mutuel, ce n'est pas amitié."

"Make friends with the angels, who though invisible are always with you.... Often invoke them, constantly praise them, and make good use of their help and assistance in all your temporal and spiritual affairs."

"The damned are in the abyss of Hell, as within a woeful city, where they suffer unspeakable torments, in all their senses and members, because as they have employed all their senses and their members in sinning, so shall they suffer in each of them the punishment due to sin."

"Madam, this desire [for holiness] must be in you like the orange trees of the Genoese Riviera, which, for almost the entire year, are laden with fruit, flowers and leaves at the same time."

"What we do for others always seems like a lot, what others do for us seems like nothing."

"Cor ad cor loquitur."

"Since we live in the world, we must follow the laws of the world in everything that is not sinful"

"We accuse our neighbours for minor things, and excuse ourselves for major ones."

"È innanzitutto certo che in tutta la Sacra Scrittura non si troverà mai traccia della Chiesa attuale intesa come una società invisibile; ne esporrò qui, con la massima fedeltà, le ragioni. Gesù Cristo, nostro Redentore e Maestro, per ogni difficoltà o dissenso – sia di dottrina che di morale – ci rimanda sempre alla santa Chiesa per ottenerne l’infallibile soluzione. San Paolo insegna a Timoteo come i cristiani debbano vivere concretamente nella Chiesa. Egli stesso fece convocare gli anziani della chiesa asiatica, mostrando loro come fossero stati costituiti dallo Spirito Santo per reggere la Chiesa. Egli stesso, infine, fu inviato dalla Chiesa insieme a San Barnaba Egli stesso fu inviato dalla Chiesa insieme a San Barnaba e da quelle stesse chiese fu ricevuto per confermarle e per ordinarvi i sacri pastori, i vescovi e i sacerdoti. Ora, come si potrebbe riferire tutto questo a una Chiesa invisibile e immaginaria? E dove mai avrebbe potuto trovare una simile chiesa per presentarvi ricorsi giudiziari, per viverci e per governarla?"

"Bichat vient de mourir sur un champ de bataille qui compte aussi plus d'une victime ; personne en si peu de temps n'a fait tant de choses et si bien."

"On dirait que le végétal est l'ébauche, le canevas de l'animal, et que, pour former ce dernier, il n'a fallu que revêtir ce canevas d'un appareil d'organes extérieurs, propres à établir des relations. Il résulte de là que les fonctions de l'animal forment deux classes très-distinctes. Les unes se composent d'une succession habituelle d'assimilation et d'excrétion ; par elles il transforme sans cesse en sa propre substance les molécules des corps voisins, et rejette ensuite ces molécules, lorsqu'elles lui sont devenues hétérogènes. Il ne vit qu'en lui, par cette classe de fonctions ; par l'autre il existe hors de lui : il est l'habitant du monde, et non, comme le végétal, du lieu qui le vit naître. Il sent et aperçoit ce qui l'entoure, réfléchit ses sensations, se meut volontairement d'après leur influenc, et le plus souvent peut communiquer par la voix, ses désirs et ses craintes, ses plaisirs ou ses peines. J'appelle vie organique l'ensemble des fonctions de la première classe, parce que tous les êtres organisés, végétaux ou animaux, en jouissent à un degré plus ou moins marqué, et que la texture organique est la seule condition nécessaire à son exercice. Les fonctions réunies de la seconde classe forment la vie animale, ainsi nommée, parce qu'elle est l'attribut exclusif du règne animal."

"On cherche dans des considérations abstraites la définition de la vie ; on la trouvera, je crois, dans cet aperçu général : la vie est l'ensemble des fonctions qui résistent à la mort. Tel est en effet le mode d'existence des corps vivans, que tout ce qui les entoure tend à les détruire."

"Le plus pressé, ce n'est pas que l'État enseigne, mais qu'il laisse enseigner. Tous les monopoles sont détestables, mais le pire de tous, c'est le monopole de l'enseignement."

"It seems to me that this is theoretically right, for whatever the question under discussion — whether religious, philosophical, political, or economic; whether it concerns prosperity, morality, equality, right, justice, progress, responsibility, cooperation, property, labor, trade, capital, wages, taxes, population, finance, or government — at whatever point on the scientific horizon I begin my researches, I invariably reach this one conclusion: The solution to the problems of human relationships is to be found in liberty."

"If the natural tendencies of mankind are so bad that it is not safe to permit people to be free, how is it that the tendencies of these organizers are always good? Do not the legislators and their appointed agents also belong to the human race? Or do they believe that they themselves are made of a finer clay than the rest of mankind?"

"Socialism, like the ancient ideas from which it springs, confuses the distinction between government and society. As a result of this, every time we object to a thing being done by government, the socialists conclude that we object to its being done at all. We disapprove of state education. Then the socialists say that we are opposed to any education. We object to a state religion. Then the socialists say that we want no religion at all. We object to a state-enforced equality. Then they say that we are against equality. And so on, and so on. It is as if the socialists were to accuse us of not wanting persons to eat because we do not want the state to raise grain. 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 these plans upon us by law – by force – and to compel us to pay for them with our taxes."

"Essayez d’imaginer une forme de travail imposée par la Force, qui ne soit une atteinte à la Liberté ; une transmission de richesse imposée par la Force, qui ne soit une atteinte à la Propriété. Si vous n’y parvenez pas, convenez donc que la Loi ne peut organiser le travail et l’industrie sans organiser l’Injustice."

"No legal plunder: This is the principle of justice, peace, order, stability, harmony, and logic. Until the day of my death, I shall proclaim this principle with all the force of my lungs (which alas! is all too inadequate)."

"Legal plunder can be committed in an infinite number of ways. Thus we have an infinite number of plans for organizing it: tariffs, protection, benefits, subsidies, encouragements, progressive taxation, public schools, guaranteed jobs, guaranteed profits, minimum wages, a right to relief, a right to the tools of labor, free credit, and so on, and so on. All these plans as a whole — with their common aim of legal plunder — constitute socialism."

"Thus, if there exists a law which sanctions slavery or monopoly, oppression or robbery, in any form whatever, it must not even be mentioned. For how can it be mentioned without damaging the respect which it inspires? Still further, morality and political economy must be taught from the point of view of this law; from the supposition that it must be a just law merely because it is a law. Another effect of this tragic perversion of the law is that it gives an exaggerated importance to political passions and conflicts, and to politics in general."

"But how is this legal plunder to be identified? Quite simply. See if the law takes from some persons what belongs to them, and gives it to other persons to whom it does not belong. See if the law benefits one citizen at the expense of another by doing what the citizen himself cannot do without committing a crime."

"By virtue of exchange, one man's prosperity is beneficial to all others."

"The profit of the one is the profit of the other."

"Competition is merely the absence of oppression."

"In the department of economy, an act, a habit, an institution, a law, gives birth not only to an effect, but to a series of effects. Of these effects, the first only is immediate; it manifests itself simultaneously with its cause — it is seen. The others unfold in succession — they are not seen: it is well for us, if they are foreseen. Between a good and a bad economist this constitutes the whole difference: the one takes account only of the visible effect; the other takes account of both the effects which are seen and those which it is necessary to foresee. Now this difference is enormous, for it almost always happens that when the immediate consequence is favourable, the ultimate consequences are fatal, and the converse. Hence it follows that the bad economist pursues a small present good, which will be followed by a great evil to come, while the true economist pursues a great good to come, at the risk of a small present evil."

"Either fraternity is spontaneous, or it does not exist. To decree it is to annihilate it. The law can indeed force men to remain just; in vain would it try to force them to be self-sacrificing."

"If socialists mean that under extraordinary circumstances, for urgent cases, the State should set aside some resources to assist certain unfortunate people, to help them adjust to changing conditions, we will, of course, agree. This is done now; we desire that it be done better. There is however, a point on this road that must not be passed; it is the point where governmental foresight would step in to replace individual foresight and thus destroy it."

"[The socialists declare] that the State owes subsistence, well-being, and education to all its citizens; that it should be generous, charitable, involved in everything, devoted to everybody; ...that it should intervene directly to relieve all suffering, satisfy and anticipate all wants, furnish capital to all enterprises, enlightenment to all minds, balm for all wounds, asylums for all the unfortunate, and even aid to the point of shedding French blood, for all oppressed people on the face of the earth. Who would not like to see all these benefits flow forth upon the world from the law, as from an inexhaustible source? … But is it possible? … Whence does [the State] draw those resources that it is urged to dispense by way of benefits to individuals? Is it not from the individuals themselves? How, then, can these resources be increased by passing through the hands of a parasitic and voracious intermediary? ... Finally … we shall see the entire people transformed into petitioners. Landed property, agriculture, industry, commerce, shipping, industrial companies, all will bestir themselves to claim favors from the State. The public treasury will be literally pillaged. Everyone will have good reasons to prove that legal fraternity should be interpreted in this sense: "Let me have the benefits, and let others pay the costs." Everyone's effort will be directed toward snatching a scrap of fraternal privilege from the legislature. The suffering classes, although having the greatest claim, will not always have the greatest success."

"When under the pretext of fraternity, the legal code imposes mutual sacrifices on the citizens, human nature is not thereby abrogated. Everyone will then direct his efforts toward contributing little to, and taking much from, the common fund of sacrifices. Now, is it the most unfortunate who gains from this struggle? Certainly not, but rather the most influential and calculating."

"L'État c'est la grande fiction à travers laquelle tout le monde s'efforce de vivre aux dépens de tout le monde."

"Lorsque la Spoliation est devenue le moyen d’existence d’une agglomération d’hommes unis entre eux par le lien social, ils se font bientôt une loi qui la sanctionne, une morale qui la glorifie."

"It is a rather singular argument to maintain that, because an abuse which has been permitted a temporary existence, cannot be corrected without wounding the interests of those who have profited by it, it ought, therefore, to claim perpetual duration."

"Life, faculties, production — in other words, individuality, liberty, property — this is man. And in spite of the cunning of artful political leaders, these three gifts from God precede all human legislation, and are superior to it. Life, liberty, and property do not exist because men have made laws. On the contrary, it was the fact that life, liberty, and property existed beforehand that caused men to make laws in the first place."