{{hwe|duce|produce not direct use-values, but commodities or use-values which by means of exchange are capable of assuming the form of gold and silver, i. e. of money, i. e. of exchange value, i. e. of embodiments of universal labor. His example, however, shows strikingly that the recognition of labor as the source of material wealth by no means excludes the misconception of the particular social form in which labor constitutes the source of exchange value.
In his turn, Boisguillebert, if not consciously, at any rate actually reduces the exchange value of a commodity to labor-time, since he determines "true value" (la juste valeur) by the right proportion in which the labor-time of individuals is distributed among the several branches of industry, and defines free competition as the social process which determines these correct proportions. At the same time, however, and in contrast
the more Wit and Understanding, especially of the things of God which they think chiefly belong to the Poor." "From whence it follows that Trade is not fixt to any species of Religion as such; but rather . . . to the Heterodox part of the whole" (l. c., p. 262–264). He advocates an "allowance by Publick Tax" for those "who live by begging, cheating, stealing, gaming, borrowing without intention of restoring," because "it were more for the publick profit" to tax the country for such persons "than to suffer them to spend extravagantly, at the only charge of careless, credulous, and good natured People" (p. 269–270). But he is opposed to taxes which transfer the wealth from industrious people "to such as do nothing at all, but eat and drink, sing, play, and dance; nay such as study the Metaphysicks" (ibid.). Petty's writings are rarities of the bookseller's trade and are to be found only in scattered poor old editions, which is the more
