第237章

The subject of property is the key-stone that completes the fabric of political justice. According as our ideas respecting it are crude or correct, they will enlighten us as to the consequences of a simple form of society without government, and remove the prejudices that attach us to complexity.

There is nothing that more powerfully tends to distort our judgement and opinions than erroneous notions concerning the goods of fortune. Finally, the period that must put an end to the system of coercion and punishment is intimately connected with the circumstance of property's being placed upon an equitable basis.

Various abuses of the most incontrovertible nature have insinuated themselves into the administration of property. Each of these abuses might usefully be made the subject of a separate investigation. We might enquire into the vexations of this sort that are produced by the dreams of national greatness, and the sumptuousness of public offices and magistrates. This would lead us to a just estimate of the different kinds of taxation, landed or mercantile, having the necessaries or the luxuries of life for their subject of operation. We might examine into the abuses which have adhered to the commercial system; monopolies, charters, patents, protecting duties, prohibitions and bounties. We might consider the claims of the church:Chapter irst fruits and tithes. All these disquisitions would tend to show the incalculable importance of this subject. But, excluding them all from the present enquiry , it shall be the business of what remains of this work to examine the subject in its most general principles, and by that means endeavour to discover the source, not only of the abuses above enumerated, but of others of innumerable kinds, too multifarious and subtle to enter into so brief a catalogue.

The subject to which the doctrine of property relates is all those things which conduce, or may be conceived to conduce, to the benefit or pleasure of man, and which can no otherwise be applied to the use of one or more persons than by a permanent or temporary exclusion of the rest of the species.

Such things in particular are food, clothing, habitation and furniture.

Upon this subject two questions unavoidably arise. Who is the person entitled to the use of any particular article of this kind? Who is the person in whose hands the preservation and distribution of any number of these articles will be most justly and beneficially vested?

The answer to the first of these questions is easy upon the principles of the present work. Justice has been proved to be a rule applicable to all the concerns of man. It pronounces upon every case that can arise, and leaves nothing to the disposal of a momentary caprice. There is not an article of the kinds above specified which will not ultimately be the instrument of more benefit and happiness in one individual mode of application than in any other than can be devised. This is the application it ought to receive.

We are here led to the consideration of that species of rights which was designedly postponed in an earlier division of this work. Every man has a right to that, the exclusive possession of which being awarded to him, a greater sum of benefit or pleasure will result than could have arisen from its being otherwise appropriated. This is the same principle as that just delivered, with a slight variation of form. If man have a right to anything, he has a right to justice. These terms, as they have ordinarily been used in moral enquiry, are, strictly and properly speaking, convertible terms.

Let us see how this principle will operate in the inferences it authorities us to make. Human beings are partakers of a common nature; what conduces to the benefit or pleasure of one man will conduce to the benefit or pleasure of another. Hence it follows, upon the principles of equal and impartial justice, that the good things of the world are a common stock, upon which one man has as valid a title as another to draw for what he wants. It appears in this respect, as formerly it appeared in the case of our claim to the forbearance of each other, that each man has a sphere the limit and termination of which is marked out by the equal sphere of his neighbour.

I have a right to the means of subsistence; he has an equal right. I have a right to every pleasure I can participate without injury to myself or others; his title in this respect is of similar extent.

This view of the subject will appear the more striking if we pass in review the good things of the world. They may be divided into four classes;Chapter ubsistence; the means of intellectual and moral improvement; inexpensive gratifications; and such gratifications as are by no means essential to healthful and vigorous existence, and cannot be purchased but with considerable labour and industry. It is the last class principally that interposes an obstacle in the way of equal distribution. It will be matter of after-consideration how far and how many articles of this class would be admissible into the purest mode of social existence. But, in the meantime, it is unavoidable to remark the inferiority of this class to the three preceding. Without it we may enjoy to a great extent activity, contentment and cheerfulness.