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 generally recognized, which has the indisputable merit of systematically recapitulating our political theories; it is also necessary to establish the opposite principle, and to formulate the system which must proceed from it. Still further, it is necessary to show the method by which the new system will satisfy all the moral and political needs which induced the establishment of the first. On the following conditions, then, of subsequent evidence, depends the correctness of my preceding arguments:—

The discovery of a system of absolute equality in which all existing institutions, save property, or the sum of the abuses of property, not only may find a place, but may themselves serve as instruments of equality: individual liberty, the division of power, the public ministry, the jury system, administrative and judicial organization, the unity and completeness of instruction, marriage, the family, heredity in direct and collateral succession, the right of sale and exchange, the right to make a will, and even birthright, — a system which, better than property, guarantees the formation of capital and keeps up the courage of all; which, from a superior point of view, explains, corrects, and completes the theories of association hitherto proposed, from Plato and Pythagoras to Babeuf, Saint Simon, and Fourier; a system, finally, which, serving as a means of transition, is immediately applicable.

A work so vast requires, I am aware, the united efforts of twenty Montesquieus; nevertheless, if it is not given to a single man to finish, a single one can commence, the enterprise. The road that he shall traverse will suffice to show the end and assure the result.