第248章

The fruitful source of crimes consists in this circumstance, one man's possessing in abundance that of which another man is destitute. We must change the nature of mind before we can prevent it from being powerfully influenced by this circumstance, when brought strongly home to its perceptions by the nature of its situation. Man must cease to have senses, the pleasures of appetite and vanity must cease to gratify, before he can look on tamely at the monopoly of these pleasures. He must cease to have a sense of justice, before he can clearly and fully approve this mixed scene of superfluity and want. It is true that the proper method of curing this inequality is by reason and not by violence. But the immediate tendency of the established administration is to persuade men that reason is impotent. The injustice of which they complain is upheld by force; and they are too easily induced by force to attempt its correction. All they endeavour is the partial correction of an injustice which education tells them is necessary, but more powerful reason affirms to be tyrannical.

Force grew out of monopoly. It might accidentally have occurred among savages, whose appetites exceeded their supply, or whose passions were inflamed by the presence of the object of their desire; but it would gradually have died away, as reason and civilization advanced. Accumulated property has fixed its empire; and henceforth all is an open contention of the strength and cunning of one party against the strength and cunning of the other.

In this case, the violent and premature struggles of the necessitous are undoubtedly an evil. They tend to defeat the very cause in the success of which they are most deeply interested; they tend to procrastinate the triumph of justice. But the true crime, in every instance, is in the selfish and partial propensities of men, thinking only of themselves, and despising the emolument of others; and, of these, the rich have their share.

The spirit of oppression, the spirit of servility, and the spirit of fraud, these are the immediate growth of the established administration of property. They are alike hostile to intellectual and moral improvement.

The other vices of envy, malice and revenge are their inseparable companions.

In a state of society where men lived in the midst of plenty, and where all shared alike the bounties of nature, these sentiments would inevitably expire. The narrow principle of selfishness would vanish. No man being obliged to guard his little store, or provide, with anxiety and pain, for his restless wants, each would lose his individual existences in the thought of the general good. No man would be an enemy to his neighbour, for they would have no subject of contention and of consequence, philanthropy would resume the empire which reason assigns her. Mind would be delivered from her perpetual anxiety about corporal support, and free to expatiate in the field of thought which is congenial to her. Each would assist the enquiries of all.

Let us fix our attention, for a moment, upon the alteration of principles and habits that immediately grows out of an unequal distribution of property.