highest requirements of every worker, the exploitage of man by man not only
ceases to be a necessity of civilisation, but becomes an obstacle to
further progress by hindering men from making full use of the industrial
capacity to which they have attained.

For, as under the domination of exploitage the masses have no right to more
of what they produce than is necessary for their bare subsistence, demand
is cramped by limitations which are quite independent of the possible
amount of production. Things for which there is no demand are valueless,
and therefore will not be produced; consequently, under the exploiting
system, society does not produce that amount of wealth which the progress
of science and technical art has made possible, but only that infinitely
smaller amount which suffices for the bare subsistence of the masses and
the luxury of the few. Society wishes to employ the whole of the surplus of
the productive power in the creation of instruments of labour--that is, it
wishes to convert it into capital; but this is impossible, since the
quantity of utilisable capital is strictly dependent upon the quantity of
commodities to be produced by the aid of this capital. The utilisation of
all the proceeds of such highly productive labour is therefore dependent
upon the creation of a new social order which shall guarantee to every
worker the enjoyment of the full proceeds of his own work. And since
impartial investigation further shows that this new order is not merely
indispensable to further progress in civilisation, but is also thoroughly
in harmony with the natural and acquired characteristics of human society,
and consequently is met by no inherent and permanent obstacle, it is
evident that in the natural process of human evolution this new order must
necessarily come into being.

When I placed this conclusion before the public four years ago, I assumed,
as something self-evident, that I was announcing a doctrine which was not