Paul Lafargue

The Right To Be Lazy



Our moralists are very modest people. If they invented the dogma of work, they still have doubts of its efficacy in tranquilizing the soul, rejoicing the spirit, and maintaining the proper functioning of the entrails and other organs. They wish to try its workings on the populace, in animca vili, before turning it against the capitalists, to excuse and authorize whose vices is their peculiar mission.

But, you, three-for-a-cent philosophers, why thus cudgel your brains to work out an ethics the practice of which you dare not counsel to your masters? Your dogma of work, of which you are so proud, do you wish to see it scoffed at, dishonored? Let us open the history of ancient peoples and the writings of their philosophers and law givers. “I could not affirm,” says the father of history, Herodotus, “whether the Creeks derived from the Egyptians the contempt which they have for work, because I find the same contempt established among the Thracians, the Cythians, the Persians, the Lydians; in a word, because among most barbarians, those who learn mechanical arts and even their children are regarded as the meanest of their citizens. All the Greeks have been nurtured in this principle, particularly the Lacedaemonians.” [1]

“At Athens the citizens were veritable nobles who had to concern themselves but with the defense and the administration of the community, like the savage warriors from whom they descended. Since they must thus have all their time free to watch over the interests of the republic, with their mental and bodily strength, they laid all labor upon the slaves. Likewise at Lacedaemon, even the women were not allowed to spin or weave that they might not detract from their nobility.” [2]

The Romans recognized but two noble and free professions, agriculture and arms. All the citizens by right lived at the expense of the treasury without being constrained to provide for their living by any of the sordid arts (thus, they designated the trades), which rightfully belonged to slaves. The elder Brutus to arouse the people, accused Tarquin, the tyrant, of the special outrage of having converted free citizens into artisans and masons. [3]

The ancient philosophers had their disputes upon the origin of ideas but they agreed when it came to the abhorrence of work. “Nature,” said Plato in his social utopia, his model republic, “Nature has made no shoemaker nor smith. Such occupations degrade the people who exercise them. Vile mercenaries, nameless wretches, who are by their very condition excluded from political rights. As for the merchants accustomed to lying and deceiving, they will be allowed in the city only as a necessary evil. The citizen who shall have degraded himself by the commerce of the shop shall be prosecuted for this offense. If he is convicted, he shall be condemned to a year in prison; the punishment shall be doubled for each repeated offense.” [4]

In his Economics, Xenophon writes, “The people who give themselves up to manual labor are never promoted to public offices, and with good reason. The greater part of them, condemned to be seated the whole day long, some even to endure the heat of the fire continually, cannot fail to be changed in body, and it is almost inevitable that the mind be affected.” “What honorable thing can come out of a shop?” asks Cicero. “What can commerce produce in the way of honor? Everything called shop is unworthy an honorable man. Merchants can gain no profit without lying, and what is more shameful than falsehood? Again, we must regard as something base and vile the trade of those who sell their toil and industry, for whoever gives his labor for money sells himself and puts himself in the rank of slaves.” [5]

Proletarians, brutalized by the dogma of work, listen to the voice of these philosophers, which has been concealed from you with jealous care: A citizen who gives his labor for money degrades himself to the rank of slaves, he commits a crime which deserves years of imprisonment.

Christian hypocrisy and capitalist utilitarianism had not perverted these philosophers of the ancient republics. Speaking for free men, they expressed their thought naively. Plato, Aristotle, those intellectual giants, beside whom our latter day philosophers are but pygmies, wish the citizens of their ideal republics to live in the most complete leisure, for as Xenophon observed, “Work takes all the time and with it one has no leisure for the republic and his friends.” According to Plutarch, the great claim of Lycurgus, wisest of men, to the admiration of posterity, was that he had granted leisure to the citizens of Sparta by forbidding to them any trade whatever. But our moralists of Christianity and capitalism will answer, “These thinkers and philosophers praised the institution of slavery.” Perfectly true, but could it have been otherwise, granted the economic and political conditions of their epoch? War was the normal state of ancient societies. The free man was obliged to devote his time to discussing the affairs of state and watching over its defense. The trades were then too primitive and clumsy for those practicing them to exercise their birth-right of soldier and citizen; thus the philosophers and law-givers, if they wished to have warriors and citizens in their heroic republics, were obliged to tolerate slaves. But do not the moralists and economists of capitalism praise wage labor, the modern slavery; and to what men does the capitalist slavery give leisure? To people like Rothschild, Schneider, and Madame Boucicaut, useless and harmful slaves of their vices and of their domestic servants. “The prejudice of slavery dominated the minds of Pythagoras and Aristotle,” – this has been written disdainfully; and yet Aristotle foresaw: “that if every tool could by itself execute its proper function, as the masterpieces of Daedalus moved themselves or as the tripods of Vulcan set themselves spontaneously at their sacred work; if for example the shuttles of the weavers did their own weaving, the foreman of the workshop would have no more need of helpers, nor the master of slaves.”

Aristotle’s dream is our reality. Our machines, with breath of fire, with limbs of unwearying steel, with fruitfulness, wonderful inexhaustible, accomplish by themselves with docility their sacred labor. And nevertheless the genius of the great philosophers of capitalism remains dominated by the prejudice of the wage system, worst of slaveries. They do not yet understand that the machine is the saviour of humanity, the god who shall redeem man from the sordidae artes and from working for hire, the god who shall give him leisure and liberty.



[1] Herodotus. Book II.

[2] Biot. De l’abolition de l’esclavage ancien en Occident, 1840.

[3] Livy, Book I.

[4] Plato’s Republic, Book V.

[5] Cicero’s De Officilis, I, 42.

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Last updated on 16.9.2003