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 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 you—I owe you nothing,” is especially odious.

Sociability, justice, équité—such, 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. Equité 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; équité 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 équité, 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 équité, failed in point of justice, and did a bad deed, because conjugal association is a closer