what is property- 第51部分

This　feeling　does　not　spring　from　intelligence；　which　calculates；　computes；　and　balances；　but　does　not　love；　which　sees；　but　does　not　feel。　　As　justice　is　the　product　of　social　instinct　and　reflection　combined；　so　equite　is　a　product　of　justice　and　taste　combinedthat　is；　of　our　powers　of　judging　and　of　idealizing。

This　productthe　third　and　last　degree　of　human　sociabilityis　determined　by　our　complex　mode　of　association；　in　which　inequality；　or　rather　the　divergence　of　faculties；　and　the　speciality　of　functionstending　of　themselves　to　isolate　laborersdemand　a　more　active　sociability。

That　is　why　the　force　which　oppresses　while　protecting　is　execrable；　why　the　silly　ignorance　which　views　with　the　same　eye　the　marvels　of　art；　and　the　products　of　the　rudest　industry；　excites　unutterable　contempt；　why　proud　mediocrity；　which　glories　in　saying；　〃I　have　paid　youI　owe　you　nothing；〃　is　especially　odious。

SOCIABILITY；　JUSTICE；　EQUITEsuch；　in　its　triplicity；　is　the　exact　definition　of　the　instinctive　faculty　which　leads　us　into　communication　with　our　fellows；　and　whose　physical　manifestation　is　expressed　by　the　formula：　　EQUALITY　IN　NATURAL　WEALTH；　AND　THE　PRODUCTS　OF　LABOR。

These　three　degrees　of　sociability　support　and　imply　each　other。

Equite　cannot　exist　without　justice；　society　without　justice　is　a　solecism。　　If；　in　order　to　reward　talent；　I　take　from　one　to　give　to　another；　in　unjustly　stripping　the　first；　I　do　not　esteem　his　talent　as　I　ought；　if；　in　society；　I　award　more　to　myself　than　to　my　associate；　we　are　not　really　associated。　　Justice　is　sociability　as　manifested　in　the　division　of　material　things；　susceptible　of　weight　and　measure；　equite　is　justice　accompanied　by　admiration　and　esteem；things　which　cannot　be　measured。

From　this　several　inferences　may　be　drawn。

1。　Though　we　are　free　to　grant　our　esteem　to　one　more　than　to　another；　and　in　all　possible　degrees；　yet　we　should　give　no　one　more　than　his　proportion　of　the　common　wealth；　because　the　duty　of　justice；　being　imposed　upon　us　before　that　of　equite；　must　always　take　precedence　of　it。　　The　woman　honored　by　the　ancients；　who；　when　forced　by　a　tyrant　to　choose　between　the　death　of　her　brother　and　that　of　her　husband；　sacrificed　the　latter　on　the　ground　that　she　could　find　another　husband　but　not　another　brother；that　woman；　I　say；　in　obeying　her　sense　of　equite；　failed　in　point　of　justice；　and　did　a　bad　deed；　because　conjugal　association　is　a　closer　relation　than　fraternal　association；　and　because　the　life　of　our　neighbor　is　not　our　property。

By　the　same　principle；　inequality　of　wages　cannot　be　admitted　by　law　on　the　ground　of　inequality　of　talents；　because　the　just　distribution　of　wealth　is　the　function　of　economy；not　of　enthusiasm。

Finally；　as　regards　donations；　wills；　and　inheritance；　society；　careful　both　of　the　personal　affections　and　its　own　rights；　must　never　permit　love　and　partiality　to　destroy　justice。　　And；　though　it　is　pleasant　to　think　that　the　son；　who　has　been　long　associated　with　his　father　in　business；　is　more　capable　than　any　one　else　of　carrying　it　on；　and　that　the　citizen；　who　is　surprised　in　the　midst　of　his　task　by　death；　is　best　fitted；　in　consequence　of　his　natural　taste　for　his　occupation；　to　designate　his　successor；　and　though　the　heir　should　be　allowed　the　right　of　choice　in　case　of　more　than　one　inheritance；nevertheless；　society　can　tolerate　no　concentration　of　capital　and　industry　for　the　benefit　of　a　single　man；　no　monopoly　of　labor；　no　encroachment。＇1＇

＇1＇　　Justice　and　equite　never　have　been　understood。

〃Suppose　that　some　spoils；　taken　from　the　enemy；　and　equal　to　twelve；　are　to　be　divided　between　Achilles　and　Ajax。　　If　the　two　persons　were　equal；　their　respective　shares　would　be　arithmetically　equal：　Achilles　would　have　six；　Ajax　six。　　And　if　we　should　carry　out　this　arithmetical　equality；　Thersites　would　be　entitled　to　as　much　as　Achilles；　which　would　be　unjust　in　the　extreme。　　To　avoid　this　injustice；　the　worth　of　the　persons　should　be　estimated；　and　the　spoils　divided　accordingly。　　Suppose　that　the　worth　of　Achilles　is　double　that　of　Ajax：　the　former's　share　is　eight；　the　latter　four。　　There　is　no　arithmetical　equality；　but　a　proportional　equality。　　It　is　this　comparison　of　merits；　rationum；　that　Aristotle　calls　distributive　justice。　　It　is　a　geometrical　proportion。〃Toullier：　　French　Law　according　to　the　Code。

Are　Achilles　and　Ajax　associated；　or　are　they　not？　　Settle　that；　and　you　settle　the　whole　question。　　If　Achilles　and　Ajax；　instead　of　being　associated；　are　themselves　in　the　service　of　Agamemnon　who　pays　them；　there　is　no　objection　to　Aristotle's　method。　　The　slave…owner；　who　controls　his　slaves；　may　give　a　double　allowance　of　brandy　to　him　who　does　double　work。　　That　is　the　law　of　despotism；　the　right　of　slavery。

But　if　Achilles　and　Ajax　are　associated；　they　are　equals。　　What　matters　it　that　Achilles　has　a　strength　of　four；　while　that　of　Ajax　is　only　two？　　The　latter　may　always　answer　that　he　is　free；　that　if　Achilles　has　a　strength　of　four；　five　could　kill　him；　finally；　that　in　doing　personal　service　he　incurs　as　great　a　risk　as　Achilles。　　The　same　argument　applies　to　Thersites。　　If　he　is　unable　to　fight；　let　him　be　cook；　purveyor；　or　butler。　　If　he　is　good　for　nothing；　put　him　in　the　hospital。　　In　no　case　wrong　him；　or　impose　upon　him　laws。

Man　must　live　in　one　of　two　states：　either　in　society；　or　out　of　it。　　In　society；　conditions　are　necessarily　equal；　except　in　the　degree　of　esteem　and　consideration　which　each　one　may　receive。　　Out　of　society；　man　is　so　much　raw　material；　a　capitalized　tool；　and　often　an　incommodious　and　useless　piece　of　furniture。





2。　Equite；　justice；　and　society；　can　exist　only　between　individuals　of　the　same　species。　　They　form　no　part　of　the　relations　of　different　races　to　each　other；for　instance；　of　the　wolf　to　the　goat；　of　the　goat　to　man；　of　man　to　God；　much　less　of　God　to　man。　　The　attribution　of　justice；　equity；　and　love　to　the　Supreme　Being　is　pure　anthropomorphism；　and　the　adjectives　just；　merciful；　pitiful；　and　the　like；　should　be　stricken　from　our　litanies。　　God　can　be　regarded　as　just；　equitable；　and　good；　only　to　another　God。　　Now；　God　has　no　associate；　consequently；　he　cannot　experience　social　affections；such　as　goodness；　equite；　and　justice。　　Is　the　shepherd　said　to　be　just　to　his　sheep　and　his　dogs？　　No：　and　if　he　saw　fit　to　shear　as　much　wool　from　a　lamb　six　months　old；　as　from　a　ram　of　two　years；　or；　if　he　required　as　much　work　from　a　young　dog　as　from　an　old　one；they　would　say；　not　that　he　was　unjust；　but　that　he　was　foolish。　　Between　man　and　beast　there　is　no　society；　though　there　may　be　affection。　　Man　loves　the　animals　as　THINGS；as　SENTIENT　THINGS；　if　you　will；but　not　as　PERSONS。　　Philosophy；　after　having　eliminated　from　the　idea　of　God　the　passions　ascribed　to　him　by　superstition；　will　then　be　obliged　to　eliminate　also　the　virtues　which　our　liberal　piety　awards　to　him。＇1＇

＇1＇　　Between　woman　and　man　there　may　exist　love；　passion；　ties　of　custom；　and　the　like；　but　there　is　no　real　society。　　Man　and　woman　are　not　companions。　　The　difference　of　the　sexes　places　a　barrier　between　them；　like　that　placed　between　animals　by　a　difference　of　race。　　Consequently；　far　from　advocating　what　is　now　called　the　emancipation　of　woman；　I　should　incline；　rather；　if　there　were　no　other　alternative；　to　exclude　her　from　society。

The　rights　of　woman　and　her　relations　with　man　are　yet　to　be　determined　Matrimonial　legislation；　like　civil　legislation；　is　a　matter　for　the　future　to　settle。




If　God　should　come　down　to　earth；　and　dwell　among　us；　we　could　not　love　him　unless　he　became　like　us；　nor　give　him　any　thing　unless　he　produced　something；　nor　listen　to　him　unless　he　proved　us　mistaken；　nor　worship　him　unless　he　manifested　his　power。　　All　the　laws　of　our　nature；　affectional；　economical；　and　intellectual；　would　prevent　us　from　treating　him　as　we　treat　our　fellow…men；that　is；　according　to　reason；　justice；　and　equite。

I　infer　from　this　that；　if　God　should　wish　ever　to　put　himself　into　immediate　communication　with　man；　he　would　have　to　become　a　man。

Now；　if　kings　are　images　of　God；　and　executors　of　his　will；　they　cannot　receive　love；　wealth；　obedience；　and　glory　from　us；　unless　they　consent　to　labor　and　associate　with　usproduce　as　much　as　they　consume；　reason　with　their　subjects；　and　do　wonderful　things。　　Still　more；　if；　as　some　pretend；　kings　are　public　functionaries；　the　love　which　is　due　them　is　measured　by　their　personal　amiability；　our　obligation　to　obey　them；　by　the　wisdom　of　their　commands；　and　their　civil　list；　by　the　total　social　production　divided　by　the　number　of　citizens。

Thus；　jurisprudence；　political　economy；　and　psychology　agree　in　admitting　the　law　of　equality。　　Right　and　duty　the　due　reward　of　talent　and　laborthe　outbursts　of　love　and　enthusiasm；all　are　regulated　in　advance　by　an　invariable　standard；　all　depend　upon　number　and　balance。　　Equality　of　conditions　is　the　law　of　society；　and　universal　solidarity　is　the　ratification　of　this　law。

Equality　of　conditions　has　never　been　realized；　thanks　to　our　passions　and　our　ignorance；　but　our　opposition　to　this　law　has　made　it　all　the　more　a　necessity。　　To　that　fact　history　bears　perpetual　testimony；　and　the　course　of　events　reveals　it　to　us。　　Society　advances　from　equation　to　equation。　　To　the　eyes　of　the　economist；　the　revolutions　of　empires　seem　now　like　the　reduction　of　algebraical　quantities；　which　are　inter…deducible；　now　like　the　discovery　of　unknown　quantities；　induced　by　the　inevitable　influence　of　time。　　Figures　are　the　providence　of　history。　　Undoubtedly　there　are　other　elements　in　human　progress；　but　in　the　multitude　of　hidden　causes　which　agitate　nations；　there　is　none　more　powerful　or　constant；　none　less　obscure；　than　the　periodical　explosions　of　the　proletariat　against　property。　　Property；　acting　by　exclusion　and　encroachment；　while　population　was　increasing；　has　been　the　life…principle　and　definitive　cause　of　all　revolutions。　　Religious　wars；　and　wars　of　conquest；　when　they　have　stopped　short　of　the　extermination　of　races；　have　been　only　accidental　disturbances；　soon　repaired　by　the　mathematical　progression　of　the　life　of　nations。　　The　downfall　and　death　of　societies　are　due　to