what is property-第44章

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In　all　these　cases；　man　is　moved　by　an　internal　attraction　towards　his　fellow；　by　a　secret　sympathy　which　causes　him　to　love；　congratulate；　and　condole；　so　that；　to　resist　this　attraction；　his　will　must　struggle　against　his　nature。

But　in　these　respects　there　is　no　decided　difference　between　man　and　the　animals。　　With　them；　as　long　as　the　weakness　of　their　young　endears　them　to　their　mothers；in　a　word；　associates　them　with　their　mothers；the　latter　protect　the　former；　at　the　peril　of　their　lives；　with　a　courage　which　reminds　us　of　our　heroes　dying　for　their　country。　　Certain　species　unite　for　hunting　purposes；　seek　each　other；　call　each　other　（a　poet　would　say　invite　each　other）；　to　share　their　prey；　in　danger　they　aid；　protect；　and　warn　each　other。　　The　elephant　knows　how　to　help　his　companion　out　of　the　ditch　into　which　the　latter　has　fallen。　　Cows　form　a　circle；　with　their　horns　outward　and　their　calves　in　the　centre；　in　order　to　repel　the　attacks　of　wolves。　　Horses　and　pigs；　on　hearing　a　cry　of　distress　from　one　of　their　number；　rush　to　the　spot　whence　it　comes。　　What　descriptions　I　might　give　of　their　marriages；　the　tenderness　of　the　males　towards　the　females；　and　the　fidelity　of　their　loves！　　Let　us　add；　however；to　be　entirely　justthat　these　touching　demonstrations　of　society；　fraternity；　and　love　of　neighbor；　do　not　prevent　the　animals　from　quarrelling；　fighting；　and　outrageously　abusing　one　another　while　gaining　their　livelihood　and　showing　their　gallantry；　the　resemblance　between　them　and　ourselves　is　perfect。

The　social　instinct；　in　man　and　beast；　exists　to　a　greater　or　less　degreeits　nature　is　the　same。　　Man　has　the　greater　need　of　association；　and　employs　it　more；　the　animal　seems　better　able　to　endure　isolation。　　In　man；　social　needs　are　more　imperative　and　complex；　in　the　beast；　they　seem　less　intense；　less　diversified；　less　regretted。　　Society；　in　a　word；　aims；　in　the　case　of　man；　at　the　preservation　of　the　race　and　the　individual；　with　the　animals；　its　object　is　more　exclusively　the　preservation　of　the　race。

As　yet；　we　have　met　with　no　claim　which　man　can　make　for　himself　alone。　　The　social　instinct　and　the　moral　sense　he　shares　with　the　brutes；　and　when　he　thinks　to　become　god…like　by　a　few　acts　of　charity；　justice；　and　devotion；　he　does　not　perceive　that　in　so　acting　he　simply　obeys　an　instinct　wholly　animal　in　its　nature。　　As　we　are　good；　loving；　tender；　just；　so　we　are　passionate；　greedy；　lewd；　and　vindictive；　that　is；　we　are　like　the　beasts。　　Our　highest　virtues　appear；　in　the　last　analysis；　as　blind；　impulsive　instincts。　　What　subjects　for　canonization　and　apotheosis！

There　is；　however；　a　difference　between　us　two…handed　bipeds　and　other　living　creatureswhat　is　it？

A　student　of　philosophy　would　hasten　to　reply：　　〃This　difference　lies　in　the　fact　that　we　are　conscious　of　our　social　faculty；　while　the　animals　are　unconscious　of　theirsin　the　fact　that　while　we　reflect　and　reason　upon　the　operation　of　our　social　instinct；　the　animals　do　nothing　of　the　kind。〃

I　will　go　farther。　　It　is　by　our　reflective　and　reasoning　powers；　with　which　we　seem　to　be　exclusively　endowed；　that　we　know　that　it　is　injurious；　first　to　others　and　then　to　ourselves；　to　resist　the　social　instinct　which　governs　us；　and　which　we　call　JUSTICE。　　It　is　our　reason　which　teaches　us　that　the　selfish　man；　the　robber；　the　murdererin　a　word；　the　traitor　to　societysins　against　Nature；　and　is　guilty　with　respect　to　others　and　himself；　when　he　does　wrong　wilfully。　　Finally；　it　is　our　social　sentiment　on　the　one　hand；　and　our　reason　on　the　other；　which　cause　us　to　think　that　beings　such　as　we　should　take　the　responsibility　of　their　acts。　　Such　is　the　principle　of　remorse；　revenge；　and　penal　justice。

But　this　proves　only　an　intellectual　diversity　between　the　animals　and　man；　not　at　all　an　affectional　one；　for；　although　we　reason　upon　our　relations　with　our　fellows；　we　likewise　reason　upon　our　most　trivial　actions；such　as　drinking；　eating；　choosing　a　wife；　or　selecting　a　dwelling…place。　　We　reason　upon　things　earthly　and　things　heavenly；　there　is　nothing　to　which　our　reasoning　powers　are　not　applicable。　　Now；　just　as　the　knowledge　of　external　phenomena；　which　we　acquire；　has　no　influence　upon　their　causes　and　laws；　so　reflection；　by　illuminating　our　instinct；　enlightens　us　as　to　our　sentient　nature；　but　does　not　alter　its　character；　it　tells　us　what　our　morality　is；　but　neither　changes　nor　modifies　it。　　Our　dissatisfaction　with　ourselves　after　doing　wrong；　the　indignation　which　we　feel　at　the　sight　of　injustice；　the　idea　of　deserved　punishment　and　due　remuneration；　are　effects　of　reflection；　and　not　immediate　effects　of　instinct　and　emotion。　　Our　appreciation　（I　do　not　say　exclusive　appreciation；　for　the　animals　also　realize　that　they　have　done　wrong；　and　are　indignant　when　one　of　their　number　is　attacked；　but）；　our　infinitely　superior　appreciation　of　our　social　duties；　our　knowledge　of　good　and　evil；　does　not　establish；　as　regards　morality；　any　vital　difference　between　man　and　the　beasts。


％　2。Of　the　first　and　second　degrees　of　Sociability。


I　insist　upon　the　fact；　which　I　have　just　pointed　out；　as　one　of　the　most　important　facts　of　anthropology。

The　sympathetic　attraction；　which　causes　us　to　associate；　is；　by　reason　of　its　blind；　unruly　nature；　always　governed　by　temporary　impulse；　without　regard　to　higher　rights；　and　without　distinction　of　merit　or　priority。　　The　bastard　dog　follows　indifferently　all　who　call　it；　the　suckling　child　regards　every　man　as　its　father　and　every　woman　as　its　nurse；　every　living　creature；　when　deprived　of　the　society　of　animals　of　its　species；　seeks　companionship　in　its　solitude。　　This　fundamental　characteristic　of　the　social　instinct　renders　intolerable　and　even　hateful　the　friendship　of　frivolous　persons；　liable　to　be　infatuated　with　every　new　face；　accommodating　to　all　whether　good　or　bad；　and　ready　to　sacrifice；　for　a　passing　liaison；　the　oldest　and　most　honorable　affections。　　The　fault　of　such　beings　is　not　in　the　heartit　is　in　the　judgment。　　Sociability；　in　this　degree；　is　a　sort　of　magnetism　awakened　in　us　by　the　contemplation　of　a　being　similar　to　ourselves；　but　which　never　goes　beyond　the　person　who　feels　it；　it　may　be　reciprocated；　but　not　communicated。　　Love；　benevolence；　pity；　sympathy；　call　it　what　you　will；　there　is　nothing　in　it　which　deserves　esteem；nothing　which　lifts　man　above　the　beast。

The　second　degree　of　sociability　is　justice；　which　may　be　defined　as　the　RECOGNITION　OF　THE　EQUALITY　BETWEEN　ANOTHER'S　PERSONALITY　AND　OUR　OWN。　　The　sentiment　of　justice　we　share　with　the　animals；　we　alone　can　form　an　exact　idea　of　it；　but　our　idea；　as　has　been　said　already；　does　not　change　its　nature。　　We　shall　soon　see　how　man　rises　to　a　third　degree　of　sociability　which　the　animals　are　incapable　of　reaching。　　But　I　must　first　prove　by　metaphysics　that　SOCIETY；　JUSTICE；　and　EQUALITY；　are　three　equivalent　terms；three　expressions　meaning　the　same　thing；　whose　mutual　conversion　is　always　allowable。

If；　amid　the　confusion　of　a　shipwreck；　having　escaped　in　a　boat　with　some　provisions；　I　see　a　man　struggling　with　the　waves；　am　I　bound　to　go　to　his　assistance？　　Yes；　I　am　bound　under　penalty　of　being　adjudged　guilty　of　murder　and　treason　against　society。

But　am　I　also　bound　to　share　with　him　my　provisions？

To　settle　this　question；　we　must　change　the　phraseology。　　If　society　is　binding　on　the　boat；　is　it　also　binding　on　the　provisions？　　Undoubtedly。　　The　duty　of　an　associate　is　absolute。　　Man's　occupancy　succeeds　his　social　nature；　and　is　subordinate　to　it；　possession　can　become　exclusive　only　when　permission　to　occupy　is　granted　to　all　alike。　　That　which　in　this　instance　obscures　our　duty　is　our　power　of　foresight；　which；　causing　us　to　fear　an　eventual　danger；　impels　us　to　usurpation；　and　makes　us　robbers　and　murderers。　　Animals　do　not　calculate　the　duty　of　instinct　any　more　than　the　disadvantages　resulting　to　those　who　exercise　it；　it　would　be　strange　if　the　intellect　of　man　the　most　sociable　of　animalsshould　lead　him　to　disobey　the　law。

He　betrays　society　who　attempts　to　use　it　only　for　his　own　advantage；　better　that　God　should　deprive　us　of　prudence；　if　it　is　to　serve　as　the　tool　of　our　selfishness。

〃What！〃　you　will　say；　〃must　I　share　my　bread；　the　bread　which　I　have　earned　and　which　belongs　to　me；　with　the　stranger　whom　I　do　not　know；　whom　I　may　never　see　again；　and　who；　perhaps；　will　reward　me　with　ingratitude？　　If　we　had　earned　this　bread　together；　if　this　man　had　done　something　to　obtain　it；　he　might　demand　his　share；　since　his　co…operation　would　entitle　him　to　it；　but　as　it　is；　what　claim　has　he　on　me？　　We　have　not　produced　togetherwe　shall　not　eat　together。〃

The　fallacy　in　this　argument　lies　in　the　false　supposition；　that　each　producer　is　not　necessarily　associated　with　every　other　producer。

When　two　or　more　individuals　have　regularly　organized　a　society；when　the　contracts　have　been　agreed　upon；　drafted；　and　signed；there　is　no　difficulty　about　the　future。　　Everybody　knows　that　when　two　men　associatefor　instancein　order　to　fish；　if　one　of　them　catches　no　fish；　he　is　none　the　less　entitled　to　those　caught　by　his　associate。　　If　two　merchants　form　a　partnership；　while　the　partnership　lasts；　the　profits　and　losses　are　divided　between　them；　since　each　produces；　not　for　himself；　but　for　the　society：　when　the　time　of　distribution　arrives；　it　is　not　the　producer　who　is　considered；　but　the　associate。　　That　is　why　the　slave；　to　whom　the　planter　gives　straw　and　rice；　and　the　civilized　laborer；　to　whom　the　capitalist　pays　a　salary　which　is　always　too　small；not　being　associated　with　their　employers；　although　producing　with　them；are　disregarded　when　the　product　is　divided。　　Thus；　the　horse　who　draws　our　coaches；　and　the　ox　who　draws　our　carts　produce　with　us；　but　are　not　associated　with　us；　we　take　their　product；　but　do　not　share　it　with　them。　　The　animals　and　laborers　whom　we　employ　hold　the　same　relation　to　us。　　Whatever　we　do　for　them；　we　do；　not　from　a　sense　of　justice；　but　out　of　pure　benevolence。＇1＇

＇1＇　To　perform　an　act　of　benevolence　towards　one's　neighbor　is　called；　in　Hebrew；　to　do　justice；　in　Greek；　to　take　compassion　or　pity　（｛GREEK　n　n　f　e　　｝；from　which　is　derived　the　French　_aumone_）；　in　Latin；　to　perform　an　act　of　love　or　charity；　in　French；　give　alms。　　We　can　trace　the　degradation　of　this　principle　through　these　various　expressions：　the　first　signifies　duty；　the　second　only　sympathy；　the　third；　affection；　a　matter　of　choice；　not　an　obligation；　the　fourth；　caprice。




But　is　it　possible　that　we　are　not　all　associated？　　Let　us　call　to　mind　what　was　said　in　the　last　two　chapters；　That　even　though　we　do　not　want　to　be　associated；　the　force　of　things；　the　necessity　of　consumption；　the　laws　of　production；　and　the　mathematical　principle　of　exchange　combine　to　associate　us。　　There　is　but　a　single　exception　to　this　rule；that　of　the　proprietor；　who；　producing　by　his　right　of　increase；　is　not　associated　with　any　one；　and　consequently　is　not　obliged　to　share　his　product　with　any　one；　just　as　no　one　else　is　bound　to　share　with　him。　　With　the　exception　of　the　proprietor；　we　labor　for　each　other；　we　can　do　nothing　by　ourselves　unaided　by　others；　and　we　continually　exchange　products　and　s