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friends with friends, or enemies with enemies; all are bound, by the law of reciprocity, to love each other as themselves, and to do unto others, in all things, whatsoever they would desire others to do unto them.

2. And hence, also, the precept itself is as obligatory upon nations as upon individuals. Every nation is bound to exhibit as sensitive a regard for the preservation inviolate of the rights of another nation, as it exhibits for the preservation inviolate of its own rights. And still more, every nation is under the same obligation as every individual, to measure the respect and moderation which it displays to others, by the respect and moderation which it demands for itself; and is also, if it complain of violation of right, to set the first example of entire and perfect reciprocity and fidelity. Were this course pursued by individuals and nations, the causes of collision would manifestly cease, and the appeal to arms would soon be remembered only as one of the strange infatuations of by-gone, barbarous and bloodthirsty ages. Chicanery, and intrigue, and overreaching, are as wicked and as disgraceful in the intercourse of nations and societies, as in that of individuals; and the tool of a nation or of a party, is as truly contemptible as the tool of an individual. The only distinction which I perceive, is, that, in the one case, the instrument of dishonesty is ashamed of his act, and dare not wear the badge of his infamy; while, in the other case, even the ambiguous virtue of shame has been lost, and the man glories in the brand which marks him for a villain.

CLASSIFICATION OF THE DUTIES ARISING FROM THE LAW OF RECIPROCITY.

The duties of reciprocity may be divided into three classes:

Class 1. DUTIES TO MEN, AS MEN.

Class 2. DUTIES ARISING FROM THE CONSTITUTION OF

THE SEXES.

Class 3. DUTIES ARISING FROM THE CONSTITUTION OF

CIVIL SOCIETY.

Class 1. DUTIES to men, as men.
This includes Justice and Veracity.
I. Justice, as it regards, 1. Liberty.

2. Property.

3. Character.

4. Reputation.

II. Veracity. 1. Of the past and present.

2. Of the future.

Class 2. DUTIES ARISING FROM THE CONSTITUTION OF THE SEXES.

Including, 1. General duty of chastity.

2. The law of marriage.

3. The duties and rights of parents.

4. The duties and rights of children.

Class 3. DUTIES ARISING FROM THE CONSTITUTION OF CIVIL SOCIETY.

1. The nature of civil society.

2. The mode in which the authority of civil society is maintained.

3. Of forms of government.
4. Duties of magistrates.
5. Duties of citizens.

CLASS FIRST.

JUSTICE AND VERACITY.

JUSTICE.

Justice, when used in a judicial sense, signifies that temper of mind which disposes a man to administer rewards and punishments according to the character and actions of the object.

It is also used to designate the act by which this administration is effected. Thus, we speak of a Thus, we speak of a judge, who

administers justice.

In the present case, however, it is used in a more extensive signification. It is here intended to designate that temper of mind which disposes us to leave every other being in the unmolested enjoyment of those means of happiness bestowed upon him by his Creator. It is, also, frequently used for the exhibition of this conduct in outward act. Thus, when a man manifests a proper respect for the rights of others, we say, he acts justly; when he, in any manner, violates these rights, we say, he acts unjustly.

The most important means of happiness which God has placed in the power of the individual, are, first, HIS OWN PERSON; second, PROPERTY; third, CHARACTER; fourth,

REPUTATION.

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CHAPTER FIRST.

PERSONAL LIBERTY.

SECTION I.

OF THE NATURE OF PERSONAL LIBERTY.

EVERY human being is, by his constitution, a separate, and distinct, and complete system, adapted to all the purposes of self-government, and responsible, separately, to God, for the manner in which his powers are employed. Thus, every individual possesses a body, by which he is connected with the physical universe, and by which that universe is modified for the supply of his wants; an understanding, by which truth is discovered, and by which means are adapted to their appropriate ends; passions and desires, by which he is excited to action, and in the gratification of which his happiness consists; conscience, to point out the limit within which these desires may be rightfully gratified; and a will, which determines him to action. The possession of these is necessary to a human nature, and it also renders every being so constituted, a distinct and independent individual. He may need society, but every one needs it equally with every other one; and, hence, all enter into it upon terms of strict and evident reciprocity. If the individual use these powers according to the laws imposed by his Creator, his Creator holds him guiltless. If he use them in such manner as not to interfere with the use of the same powers which God has bestowed upon his neighbor, he is, as it respects his neighbor, whether that neighbor be an individual or the community, to be held guiltless. So long as he uses them within this limit, he has a right, so far as his fellow-men are concerned, to use them, in the most unlimited sense, suo arbitrio, at his own discretion. His

will is his sufficient and ultimate reason. He need assign no other reason for his conduct, than his own free choice. Within this limit, he is still responsible to God; but, within this limit, he is not responsible to man, nor is man responsible for him.

1. Thus, a man has an entire right to use his own body as he will, provided he do not so use it as to interfere with the rights of his neighbor. He may go where he will, and stay where he please; he may work, or be idle; he may pursue one occupation, or another, or no occupation at all; and it is the concern of no one else, if he leave inviolate the rights of every one else; that is, if he leave every one else in the undisturbed enjoyment of those means of happiness bestowed upon him by the Creator.

It seems almost trifling to argue a point, which is, in its nature, so evident upon inspection. If, however, any additional proof be required, the following considerations will readily suggest themselves. It is asserted that every individual has an equal and ultimate right with every other individual, to the use of his body, his mind, and all the other means of happiness with which God has endowed him. But suppose it otherwise. Suppose that one individual has a right to the body, or mind, or means of happiness, of another. That is, suppose that A has a right to use the body of B according to his, that is, A's, will. Now, if this be true, it is true universally; hence, A has the control over the body of B, and B has control over the body of C, C of that of D, &c., and Z again over the body of A; that is, every separate will has the right of control over some other body or intellect besides its own, and has no right of control over its own body or intellect. Whether such is the constitution of human nature, or, if it be not, whether it would be an improvement upon the present constitution, may be easily decided.

And, if it be said, that, to control one man's body by another man's will is impossible, for that every man acts as he will, since he cannot do any thing unless he will do it, may be answered, that the term will is used here in a different sense from that intended in the preceding paragraph. Every one must see, that a man, who, out of the

it

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