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 the sum total of relationships; in short, system. Now, all systems exist only on certain conditions. What, then, are the conditions, the laws, of human society?

What are the rights of men with respect to each other; what is justice?

It amounts to nothing to say,—with the philosophers of various schools,—“It is a divine instinct, an immortal and heavenly voice, a guide given us by Nature, a light revealed unto every man on coming into the world, a law engraved upon our hearts; it is the voice of conscience, the dictum of reason, the inspiration of sentiment, the penchant of feeling; it is the love of self in others; it is enlightened self-interest; or else it is an innate idea, the imperative command of applied reason, which has its source in the concepts of pure reason; it is a passional attraction,” &c., &c. This may be as true as it seems beautiful; but it is utterly meaningless. Though we should prolong this litany through ten pages (it has been filtered through a thousand volumes), we should be no nearer to the solution of the question.

“Justice is public utility,” says Aristotle. That is true, but it is a tautology. “The principle that the public welfare ought to be the object of the legislator”—says M. Ch. Comte in his “Treatise on Legislation”—“cannot be overthrown. But legislation is advanced no farther by its announcement and demonstration, than is medicine when it is said that it is the business of physicians to cure the sick.”

Let us take another course. Right is the sum total of the principles which govern society. Justice, in man, is the respect and observation of those principles. To practise justice is to obey the social instinct; to do an act of justice is to do a social act. If, then, we watch the conduct of men towards each other under different circumstances, it will be easy for