| Though the rules of justice be artificial, they are not arbitrary. |
| Nor is the expression improper to call them Laws of Nature; if by natural we understand what is common to any species, or even if we confine it to mean what is inseparable from the species. |
| SECT. II OF THE ORIGIN OF JUSTICE AND PROPERTY |
| We now proceed to examine two questions, viz, CONCERNING THE MANNER, IN WHICH THE RULES OF JUSTICE ARE ESTABLISHed BY THE ARTIFICE OF MEN; and CONCERNING THE REASONS, WHICH DETERMINE US TO ATTRIBUTE TO THE OBSERVANCE OR NEGLECT OF THESE RULES A MORAL BEAUTY AND DEFORMITY. |
| These questions will appear afterwards to be distinct. |
| We shall begin with the former. |
| Of all the animals, with which this globe is peopled, there is none towards whom nature seems, at first sight, to have exercised more cruelty than towards man, in the numberless wants and necessities, with which she has loaded him, and in the slender means, which she affords to the relieving these necessities. |
| In other creatures these two particulars generally compensate each other. |
| If we consider the lion as a voracious and carnivorous animal, we shall easily discover him to be very necessitous; but if we turn our eye to his make and temper, his agility, his courage, his arms, and his force, we shall find, that his advantages hold proportion with his wants. |
| The sheep and ox are deprived of all these advantages; but their appetites are moderate, and their food is of easy purchase. |
| In man alone, this unnatural conjunction of infirmity, and of necessity, may be observed in its greatest perfection. |
| Not only the food, which is required for his sustenance, flies his search and approach, or at least requires his labour to be produced, but he must be possessed of cloaths and lodging, to defend him against the injuries of the weather; though to consider him only in himself, he is provided neither with arms, nor force, nor other natural abilities, which are in any degree answerable to so many necessities. |
| It is by society alone he is able to supply his defects, and raise himself up to an equality with his fellow-creatures, and even acquire a superiority above them. |
| By society all his infirmities are compensated; and though in that situation his wants multiply every moment upon him, yet his abilities are still more augmented, and leave him in every respect more satisfied and happy, than it is possible for him, in his savage and solitary condition, ever to become. |
| When every individual person labours a-part, and only for himself, his force is too small to execute any considerable work; his labour being employed in supplying all his different necessities, he never attains a perfection in any particular art; and as his force and success are not at all times equal, the least failure in either of these particulars must be attended with inevitable ruin and misery. |
| Society provides a remedy for these three inconveniences. |
| By the conjunction of forces, our power is augmented: By the partition of employments, our ability encreases: And by mutual succour we are less exposed to fortune and accidents. |
| It is by this additional force, ability, and security, that society becomes advantageous. |
| But in order to form society, it is requisite not only that it be advantageous, but also that men be sensible of these advantages; and it is impossible, in their wild uncultivated state, that by study and reflection alone, they should ever be able to attain this knowledge. |
| Most fortunately, therefore, there is conjoined to those necessities, whose remedies are remote and obscure, another necessity, which having a present and more obvious remedy, may justly be regarded as the first and original principle of human society. |
| This necessity is no other than that natural appetite betwixt the sexes, which unites them together, and preserves their union, till a new tye takes place in their concern for their common offspring. |