Socialism, like the old policy from which it emanates, confounds Government and society.  And so, every time we object to a thing being done by Government, it concludes that we object to its being done at all.  We disapprove of education by the State—­then we are against education altogether.  We object to a State religion—­then we would have no religion at all.  We object to an equality which is brought about by the State—­then we are against equality, &c., &c.  They might as well accuse us of wishing men not to eat, because we object to the cultivation of corn by the State.

How is it that the strange idea of making the law produce what it does not contain—­prosperity, in a positive sense, wealth, science, religion—­should ever have gained ground in the political world?  The modern politicians, particularly those of the Socialist school, found their different theories upon one common hypothesis; and surely a more strange, a more presumptuous notion, could never have entered a human brain.

They divide mankind into two parts.  Men in general, except one, form the first; the politician himself forms the second, which is by far the most important.

In fact, they begin by supposing that men are devoid of any principle of action, and of any means of discernment in themselves; that they have no moving spring in them; that they are inert matter, passive particles, atoms without impulse; at best a vegetation indifferent to its own mode of existence, susceptible of receiving, from an exterior will and hand, an infinite number of forms, more or less symmetrical, artistic, and perfected.

Moreover, every one of these politicians does not scruple to imagine that he himself is, under the names of organiser, discoverer, legislator, institutor or founder, this will and hand, this universal spring, this creative power, whose sublime mission it is to gather together these scattered materials, that is, men, into society.

Starting from these data, as a gardener, according to his caprice, shapes his trees into pyramids, parasols, cubes, cones, vases, espaliers, distaffs, or fans; so the Socialist, following his chimera, shapes poor humanity into groups, series, circles, sub-circles, honeycombs, or social workshops, with all kinds of variations.  And as the gardener, to bring his trees into shape, wants hatchets, pruning-hooks, saws, and shears, so the politician, to bring society into shape, wants the forces which he can only find in the laws; the law of customs, the law of taxation, the law of assistance, and the law of instruction.

It is so true, that the Socialists look upon mankind as a subject for social combinations, that if, by chance, they are not quite certain of the success of these combinations, they will request a portion of mankind, as a subject to experiment upon.  It is well known how popular the idea of trying all systems is, and one of their chiefs has been known seriously to demand of the Constituent Assembly a parish, with all its inhabitants, upon which to make his experiments.