I cannot see by what moral or legal right the crime ought to
exempt the criminal from the daily necessity of providing for his
own subsistence, which he experienced before he committed the
crime, and which all honest men undergo with so many sacrifices.
The irony of these consequences of the classical theories could
not, in fact, be more remarkable. So long as a man remains
honest, in spite of pathetic misery and sorrow, the State takes no
trouble to guarantee for him the means of existence by his labour.
It even bans those who have the audacity to remind society that
every man, by the mere fact of living, has the right to live, and
that, as work is the only means of obtaining a livelihood, every
man has the right (as all should recognise the duty) of working in
order to live.
But as soon as any one commits a crime, the State considers it its
duty to take the utmost care of him, ensuring for him comfortable
lodging, plenty of food, and light labour, if it does not grant
him a happy idleness! And all this, again, in the name of eternal
and retributive justice.
It may be added that our proposals are the only way of
settling the oft-recurring question as to the economic competition
(by the price of commodities), and the moral competition (in the
regularity of work) which prison labour unjustly wages with free
and honest labour.
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