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Page 15
Now, this form of condolence contains an entire theory, which it will be
well to show up in this simple case, seeing that it is precisely the
same as that which, unhappily, regulates the greater part of our
economical institutions.
Suppose it cost six francs to repair the damage, and you say that the
accident brings six francs to the glazier's trade--that it encourages
that trade to the amount of six francs--I grant it; I have not a word to
say against it; you reason justly. The glazier comes, performs his task,
receives his six francs, rubs his hands, and, in his heart, blesses the
careless child. All this is _that which is seen_.
But if, on the other hand, you come to the conclusion, as is too often
the case, that it is a good thing to break windows, that it causes money
to circulate, and that the encouragement of industry in general will be
the result of it, you will oblige me to call out, "Stop there! your
theory is confined to that _which is seen_; it takes no account of that
_which is not seen_."
_It is not seen_ that as our shopkeeper has spent six francs upon one
thing, he cannot spend them upon another. _It is not seen_ that if he
had not had a window to replace, he would, perhaps, have replaced his
old shoes, or added another book to his library. In short, he would have
employed his six francs in some way which this accident has prevented.
Let us take a view of industry in general, as affected by this
circumstance. The window being broken, the glazier's trade is encouraged
to the amount of six francs: _this is that which is seen_.
If the window had not been broken, the shoemaker's trade (or some other)
would have been encouraged to the amount of six francs: this is _that
which is not seen_.
And if _that which is not seen_ is taken into consideration, because it
is a negative fact, as well as that which is seen, because it is a
positive fact, it will be understood that neither industry _in general_,
nor the sum total of _national labour_, is affected, whether windows are
broken or not.
Now let us consider James B. himself. In the former supposition, that of
the window being broken, he spends six francs, and has neither more nor
less than he had before, the enjoyment of a window.
In the second, where we suppose the window not to have been broken, he
would have spent six francs in shoes, and would have had at the same
time the enjoyment of a pair o shoes and of a window.
Now, as James B. forms a part of society, we must come to the
conclusion, that, taking it altogether, and making an estimate of its
enjoyments and its labours, it has lost the value of the broken window.
Whence we arrive at this unexpected conclusion: "Society loses the value
of things which are uselessly destroyed;" and we must assent to a maxim
which will make the hair of protectionists stand on end--To break, to
spoil, to waste, is not to encourage national labour; or, more briefly,
"destruction is not profit."
What will you say, _Moniteur Industriel_--what will you say, disciples
of good M. F. Chamans, who has calculated with so much precision how
much trade would gain by the burning of Paris, from the number of houses
it would be necessary to rebuild?
I am sorry to disturb these ingenious calculations, as far as their
spirit has been introduced into our legislation; but I beg him to begin
them again, by taking into the account _that which is not seen_, and
placing it alongside of _that which is seen_.
The reader must take care to remember that there are not two persons
only, but three concerned in the little scene which I have submitted to
his attention. One of them, James B., represents the consumer, reduced,
by an act of destruction, to one enjoyment instead of two. Another,
under the title of the glazier, shows us the producer, whose trade is
encouraged by the accident. The third is the shoemaker (or some other
tradesman), whose labour suffers proportionably by the same cause. It
is this third person who is always kept in the shade, and who,
personating _that which is not seen_, is a necessary element of the
problem. It is he who shows us how absurd it is to think we see a profit
in an act of destruction. It is he who will soon teach us that it is not
less absurd to see a profit in a restriction, which is, after all,
nothing else than a partial destruction. Therefore, if you will only go
to the root of all the arguments which are adduced in its favour, all
you will find will be the paraphrase of this vulgar saying--_What would
become of the glaziers, if nobody ever broke windows_?
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