第246章

Having seen the justice of an equal distribution of the good things of life, let us next proceed to consider, in detail, the benefits with which it would be attended. And here with grief it must be confessed that, however great and extensive are the evils that are produced by monarchies and courts, by the imposture of priests and the iniquity of criminal laws, all these are imbecile and impotent compared with the evils that arise out of the established administration of property.

Its first effect is that we have already mentioned, a sense of dependence.

It is true that courts are mean-spirited, intriguing and servile, and that this disposition is transferred by contagion from them to all ranks of society. But accumulation brings home a servile and truckling spirit, by no circuitous method, to every house in the nation. Observe the pauper fawning with abject vileness upon his rich benefactor, speechless with sensations of gratitude, for having received that which he ought to have claimed, not indeed with arrogance, or a dictatorial and overbearing temper, but with the spirit of a man discussing with a man, and resting his cause only on the justice of his claim. Observe the servants that follow in a rich man's train, watchful of his looks, anticipating his commands, not daring to reply to his insolence, all their time and their efforts under the direction of his caprice. Observe the tradesman, how he studies the passions of his customers, not to correct, but to pamper them, the vileness of his flattery and the systematical constancy with which he exaggerates the merit of his commodities. Observe the practices of a popular election, where the great mass are purchased by obsequiousness, by intemperance and bribery, or driven by unmanly threats of poverty and persecution. Indeed 'the age of chivalry is' not 'gone'! The feudal spirit still survives that reduced the great mass of mankind to the rank of slaves and cattle for the service of a few.

We have heard much of visionary and theoretical improvements. It would indeed be visionary to expect integrity from mankind while they are thus subjected to hourly corruption, and bred, from father to son, to sell their independence and their conscience for the vile rewards that oppression has to bestow. No man can be either useful to others, or happy in himself, who is a stranger to the grace of firmness, or who is not habituated to prefer the dictates of his own understanding to the tyranny of command, and the allurements of temptation. Here again, as upon a former occasion,Chapter eligion comes in to illustrate our thesis. Religion was the generous ebullition of men who let their imagination loose on the grandest subjects, and wandered without restraint in the unbounded field of enquiry. It is not to be wondered at therefore if they brought home imperfect ideas of the sublimest views that intellect can furnish. In this instance, religion teaches that the pure perfection of man is to arm himself against the power of sublunary enticements and sublunary terrors; that he must suffer no artificial wants, sensuality, or fear, to come in competition with the dictates of rectitude and reflection. But to expect a constancy of this sort from the human species, under the present system, is an extravagant speculation. The enquirer after truth, and the benefactor of mankind, will be desirous of removing from them those external impressions by which their evil propensities are cherished.

The true object that should be kept in view is to extirpate all ideas of condescension and superiority, to oblige every man to feel that the kindness he exerts is what he is bound to perform, and to examine whether the assistance he asks be what he has a right to claim.

A second evil that arises out of the established administration of property is the continual spectacle of injustice it exhibits. The effect of this consists partly in the creation of wrong propensities, and partly in a hostility to right ones. There is nothing more pernicious to the human mind than the love of opulence. Essentially active when the original cravings of appetite have been satisfied, we necessarily fix on some object of pursuit, benevolent or personal, and, in the latter case, on the attainment of some excellence, or something which shall command the esteem and deference of others. Few propensities, absolutely considered, can be more valuable than this. But the established administration of property directs it into the channel of the acquisition of wealth. The ostentation of the rich perpetually goads the spectator to the desire of opulence . Wealth, by the sentiments of servility and dependence it produces, makes the rich man stand forward as the principal object of general esteem and deference. In vain are sobriety, integrity and industry, in vain the sublimest powers of mind, and the most ardent benevolence, if their possessor be narrow in his circumstances.

To acquire wealth and to display it is therefore the universal passion.

The whole structure of human society is made a system of the narrowest selfishness. If the state of society were such that self-love and benevolence were apparently reconciled as to their object, a man might then set out with the desire of eminence, and yet become every day more generous and philanthropical in his views. But the passion we are here describing is accustomed to be gratified at every step by inhumanly trampling upon the interest of others. Wealth is acquired by overreaching our neighbour, and is spent in insulting him.