EXCHANGE is a natural right, as is PROPERTY.
Society, from an economic perspective, is the exchange of paid services.
If it is possible to find some minds who wish instinctively for liberty to a certain extent, there are none who understand it in principle.
It is vain to say that the interest of a man is in opposition to the that of another man; according to me, this is a serious and anti-social mistake.
Any given phenomenon is always found set between two other phenomena. One of these is its efficient cause, and the other its final cause;
Always and everywhere, we find that [man] looks upon toil as the disagreeable aspect, and on satisfaction as the compensatory aspect, of his condition.
No two men find themselves in identical circumstances, nor is there any one man whose circumstances do not vary from day to day.
The equivalence of services results from voluntary exchange and the free bargaining that precedes it.
Individualism, then, accomplishes the task that the sentimentalists of our day would entrust to brotherhood, to self-sacrifice, or to some other motive opposed to self-love.
His greatest compensation consists in this fact: even as he was forced to benefit mankind by his progress, so he benefits from the progress of mankind.
It is not a matter of dividing the human race into two parts, but of studying two very different aspects of man.
The consumer causes the value to vanish, because it was created for this end.
Value, then, is in the service, since value changes as the service does and in the same degree.
We should understand that value does not consist in the want or the obstacle or the effort, but in the satisfaction;
Take from some to give to others! I know that this is the way things have been going for a long time.
In the state of isolation, one man’s prosperity is inimical to that of all others.
Consequently, laws that limit exchange are always either harmful or unnecessary.
They have been able to give him pieces of money because they themselves had rendered services.
Exchange produces two phenomena: the joining of men’s forces and the diversification of their occupations, or the division of labor.
In the state of isolation, our wants exceed our productive capacities.
In society, our productive capacities exceed our wants.
And besides, am I betraying my trust when I reflect on the causes of the storm and strive to act accordingly?
It is a far cry from a social order founded on the general laws of humanity to an artificial, contrived, and invented order that does not take these laws into account or denies them or scorns them—an order, in a word, such as some of our modern schools of thought would, it seems, impose upon us.
Any citizen who has created or acquired a product must have the option of either using it immediately or selling it to another person on the earth’s surface who is free to give him in exchange the object of his preference.
Do this for me and I will do that for you. This is very trivial and common but is nonetheless the beginning, the middle, and the end of political economy.
One of the characteristics of truth is universality.
In this way, the generosity of nature, like the advances made in production processes, is or constantly tends to become the common and free heritage of consumers, the masses, and the human race, in accordance with the law of competition.
Mankind’s wealth lies in the abundance of things.