what is property- 第50部分

The　justice　practised　among　animals　is；　in　a　certain　degree；　negative。　　With　the　exception　of　protecting　their　young；　hunting　and　plundering　in　troops；　uniting　for　common　defence　and　sometimes　for　individual　assistance；　it　consists　more　in　prevention　than　in　action。　　A　sick　animal　who　cannot　arise　from　the　ground；　or　an　imprudent　one　who　has　fallen　over　a　precipice；　receives　neither　medicine　nor　nourishment。　　If　he　cannot　cure　himself；　nor　relieve　himself　of　his　trouble；　his　life　is　in　danger：　he　will　neither　be　cared　for　in　bed；　nor　fed　in　a　prison。

Their　neglect　of　their　fellows　arises　as　much　from　the　weakness　of　their　intellect　as　from　their　lack　of　resources。　　Still；　the　degrees　of　intimacy　common　among　men　are　not　unknown　to　the　animals。　　They　have　friendships　of　habit　and　of　choice；　friendships　neighborly；　and　friendships　parental。　　In　comparison　with　us；　they　have　feeble　memories；　sluggish　feelings；　and　are　almost　destitute　of　intelligence；　but　the　identity　of　these　faculties　is　preserved　to　some　extent；　and　our　superiority　in　this　respect　arises　entirely　from　our　understanding。

It　is　our　strength　of　memory　and　penetration　of　judgment　which　enable　us　to　multiply　and　combine　the　acts　which　our　social　instinct　impels　us　to　perform；　and　which　teaches　us　how　to　render　them　more　effective；　and　how　to　distribute　them　justly。　　The　beasts　who　live　in　society　practise　justice；　but　are　ignorant　of　its　nature；　and　do　not　reason　upon　it；　they　obey　their　instinct　without　thought　or　philosophy。　　They　know　not　how　to　unite　the　social　sentiment　with　the　idea　of　equality；　which　they　do　not　possess；　this　idea　being　an　abstract　one。　　We；　on　the　contrary；　starting　with　the　principle　that　society　implies　equality；　can；　by　our　reasoning　faculty；　understand　and　agree　with　each　other　in　settling　our　rights；　we　have　even　used　our　judgment　to　a　great　extent。　　But　in　all　this　our　conscience　plays　a　small　part；　as　is　proved　by　the　fact　that　the　idea　of　RIGHTof　which　we　catch　a　glimpse　in　certain　animals　who　approach　nearer　than　any　others　to　our　standard　of　intelligenceseems　to　grow；　from　the　low　level　at　which　it　stands　in　savages；　to　the　lofty　height　which　it　reaches　in　a　Plato　or　a　Franklin。　　If　we　trace　the　development　of　the　moral　sense　in　individuals；　and　the　progress　of　laws　in　nations；　we　shall　be　convinced　that　the　ideas　of　justice　and　legislative　perfection　are　always　proportional　to　intelligence。　　The　notion　of　justicewhich　has　been　regarded　by　some　philosophers　as　simpleis　then；　in　reality；　complex。　　It　springs　from　the　social　instinct　on　the　one　hand；　and　the　idea　of　equality　on　the　other；　just　as　the　notion　of　guilt　arises　from　the　feeling　that　justice　has　been　violated；　and　from　the　idea　of　free…will。

In　conclusion；　instinct　is　not　modified　by　acquaintance　with　its　nature；　and　the　facts　of　society；　which　we　have　thus　far　observed；　occur　among　beasts　as　well　as　men。　　We　know　the　meaning　of　justice；　in　other　words；　of　sociability　viewed　from　the　standpoint　of　equality。　　We　have　met　with　nothing　which　separates　us　from　the　animals。

％　3。Of　the　third　degree　of　Sociability。


The　reader；　perhaps；　has　not　forgotten　what　was　said　in　the　third　chapter　concerning　the　division　of　labor　and　the　speciality　of　talents。　　The　sum　total　of　the　talents　and　capacities　of　the　race　is　always　the　same；　and　their　nature　is　always　similar。　　We　are　all　born　poets；　mathematicians；　philosophers；　artists；　artisans；　or　farmers；　but　we　are　not　born　equally　endowed；　and　between　one　man　and　another　in　society；　or　between　one　faculty　and　another　in　the　same　individual；　there　is　an　infinite　difference。　　This　difference　of　degree　in　the　same　faculties；　this　predominance　of　talent　in　certain　directions；　is；　we　have　said；　the　very　foundation　of　our　society。　　Intelligence　and　natural　genius　have　been　distributed　by　Nature　so　economically；　and　yet　so　liberally；　that　in　society　there　is　no　danger　of　either　a　surplus　or　a　scarcity　of　special　talents；　and　that　each　laborer；　by　devoting　himself　to　his　function；　may　always　attain　to　the　degree　of　proficiency　necessary　to　enable　him　to　benefit　by　the　labors　and　discoveries　of　his　fellows。　　Owing　to　this　simple　and　wise　precaution　of　Nature；　the　laborer　is　not　isolated　by　his　task。　　He　communicates　with　his　fellows　through　the　mind；　before　he　is　united　with　them　in　heart；　so　that　with　him　love　is　born　of　intelligence。

It　is　not　so　with　societies　of　animals。　　In　every　species；　the　aptitudes　of　all　the　individualsthough　very　limitedare　equal　in　number　and　（when　they　are　not　the　result　of　instinct）　in　intensity。　　Each　one　does　as　well　as　all　the　others　what　all　the　others　do；　provides　his　food；　avoids　the　enemy；　burrows　in　the　earth；　builds　a　nest；　&c。　　No　animal；　when　free　and　healthy；　expects　or　requires　the　aid　of　his　neighbor；　who；　in　his　turn；　is　equally　independent。

Associated　animals　live　side　by　side　without　any　intellectual　intercourse　or　intimate　communication；all　doing　the　same　things；　having　nothing　to　learn　or　to　remember；　they　see；　feel；　and　come　in　contact　with　each　other；　but　never　penetrate　each　other。　　Man　continually　exchanges　with　man　ideas　and　feelings；　products　and　services。　　Every　discovery　and　act　in　society　is　necessary　to　him。　　But　of　this　immense　quantity　of　products　and　ideas；　that　which　each　one　has　to　produce　and　acquire　for　himself　is　but　an　atom　in　the　sun。　　Man　would　not　be　man　were　it　not　for　society；　and　society　is　supported　by　the　balance　and　harmony　of　the　powers　which　compose　it。

Society；　among　the　animals；　is　SIMPLE；　with　man　it　is　COMPLEX。　　Man　is　associated　with　man　by　the　same　instinct　which　associates　animal　with　animal；　but　man　is　associated　differently　from　the　animal；　and　it　is　this　difference　in　association　which　constitutes　the　difference　in　morality。

I　have　proved；at　too　great　length；　perhaps；both　by　the　spirit　of　the　laws　which　regard　property　as　the　basis　of　society；　and　by　political　economy；　that　inequality　of　conditions　is　justified　neither　by　priority　of　occupation　nor　superiority　of　talent；　service；　industry；　and　capacity。　　But；　although　equality　of　conditions　is　a　necessary　consequence　of　natural　right；　of　liberty；　of　the　laws　of　production；　of　the　capacity　of　physical　nature；　and　of　the　principle　of　society　itself；it　does　not　prevent　the　social　sentiment　from　stepping　over　the　boundaries　of　DEBT　and　CREDIT。　　The　fields　of　benevolence　and　love　extend　far　beyond；　and　when　economy　has　adjusted　its　balance；　the　mind　begins　to　benefit　by　its　own　justice；　and　the　heart　expands　in　the　boundlessness　of　its　affection。

The　social　sentiment　then　takes　on　a　new　character；　which　varies　with　different　persons。　　In　the　strong；　it　becomes　the　pleasure　of　generosity；　among　equals；　frank　and　cordial　friendship；　in　the　weak；　the　pleasure　of　admiration　and　gratitude。

The　man　who　is　superior　in　strength；　skill；　or　courage；　knows　that　he　owes　all　that　he　is　to　society；　without　which　he　could　not　exist。　　He　knows　that；　in　treating　him　precisely　as　it　does　the　lowest　of　its　members；　society　discharges　its　whole　duty　towards　him。　　But　he　does　not　underrate　his　faculties；　he　is　no　less　conscious　of　his　power　and　greatness；　and　it　is　this　voluntary　reverence　which　he　pays　to　humanity；　this　avowal　that　he　is　but　an　instrument　of　Nature；who　is　alone　worthy　of　glory　and　worship；it　is；　I　say；　this　simultaneous　confession　of　the　heart　and　the　mind；　this　genuine　adoration　of　the　Great　Being；　that　distinguishes　and　elevates　man；　and　lifts　him　to　a　degree　of　social　morality　to　which　the　beast　is　powerless　to　attain。　　Hercules　destroying　the　monsters　and　punishing　brigands　for　the　safety　of　Greece；　Orpheus　teaching　the　rough　and　wild　Pelasgians；neither　of　them　putting　a　price　upon　their　services；there　we　see　the　noblest　creations　of　poetry；　the　loftiest　expression　of　justice　and　virtue。

The　joys　of　self…sacrifice　are　ineffable。

If　I　were　to　compare　human　society　to　the　old　Greek　tragedies；　I　should　say　that　the　phalanx　of　noble　minds　and　lofty　souls　dances　the　strophe；　and　the　humble　multitude　the　antistrophe。　　Burdened　with　painful　and　disagreeable　tasks；　but　rendered　omnipotent　by　their　number　and　the　harmonic　arrangement　of　their　functions；　the　latter　execute　what　the　others　plan。　　Guided　by　them；　they　owe　them　nothing；　they　honor　them；　however；　and　lavish　upon　them　praise　and　approbation。

Gratitude　fills　people　with　adoration　and　enthusiasm。

But　equality　delights　my　heart。　　Benevolence　degenerates　into　tyranny；　and　admiration　into　servility。　　Friendship　is　the　daughter　of　equality。　　O　my　friends！　may　I　live　in　your　midst　without　emulation；　and　without　glory；　let　equality　bring　us　together；　and　fate　assign　us　our　places。　　May　I　die　without　knowing　to　whom　among　you　I　owe　the　most　esteem！

Friendship　is　precious　to　the　hearts　of　the　children　of　men。

Generosity；　gratitude　（I　mean　here　only　that　gratitude　which　is　born　of　admiration　of　a　superior　power）；　and　friendship　are　three　distinct　shades　of　a　single　sentiment　which　I　will　call　equite；　or　SOCIAL　PROPORTIONALITY。＇1＇　　Equite　does　not　change　justice：　but；　always　taking　equite　for　the　base；　it　superadds　esteem；　and　thereby　forms　in　man　a　third　degree　of　sociability。　　Equite　makes　it　at　once　our　duty　and　our　pleasure　to　aid　the　weak　who　have　need　of　us；　and　to　make　them　our　equals；　to　pay　to　the　strong　a　just　tribute　of　gratitude　and　honor；　without　enslaving　ourselves　to　them；　to　cherish　our　neighbors；　friends；　and　equals；　for　that　which　we　receive　from　them；　even　by　right　of　exchange。　　Equite　is　sociability　raised　to　its　ideal　by　reason　and　justice；　its　commonest　manifestation　is　URBANITY　or　POLITENESS；　which；　among　certain　nations；　sums　up　in　a　single　word　nearly　all　the　social　duties。

＇1＇　　I　mean　here　by　equite　what　the　Latins　called　humanitas；that　is；　the　kind　of　sociability　which　is　peculiar　to　man。　　Humanity；　gentle　and　courteous　to　all；　knows　how　to　distinguish　ranks；　virtues；　and　capacities　without　injury　to　any。

It　is　the　just　distribution　of　social　sympathy　and　universal　love。




Now；　this　feeling　is　unknown　among　the　beasts；　who　love　and　cling　to　each　other；　and　show　their　preferences；　but　who　cannot　conceive　of　esteem；　and　who　are　incapable　of　generosity；　admiration；　or　politeness。

This　feeling　d