第46章

It is, no doubt, the inevitable result of human imperfection that men and societies of men should model their conduct by the best judgement they are able to form, whether that judgement be sound or erroneous. But, as it has been before shown that it cannot be their duty to do anything detrimental to the general happiness, so it appears with equal evidence that they cannot have a right to do so. There cannot be a more absurd proposition, than that which affirms the right of doing wrong. A mistake of this sort, has been attended with the most pernicious consequences in public and political affairs. It cannot be too strongly inculcated, that societies and communities of men are in no case empowered to establish absurdity and injustice; that the voice of the people is not, as has sometimes been ridiculously asserted, "the voice of truth and of God;" and that universal consent cannot convert wrong into right. The most insignificant individual ought to hold himself free to animadvert upon the decisions of the most august assembly; and other men are bound in justice to listen to him, in proportion to the soundness of his reasons, and the strength of his remarks, and not for any accessory advantages he may derive from rank or exterior importance. The most crowded forum, or the most venerable senate, cannot make one proposition to be a rule of justice, that was not substantially so previously to their decision.

They can only interpret and announce that law, which derives its real validity from a higher and less mutable authority. If we submit to their decisions in cases where we are not convinced of their rectitude, this submission is an affair of prudence only; a reasonable man will lament the emergence, while he yields to the necessity. If a congregation of men agree universally to cut off their right hand, to shut their ears upon free enquiry, or to affirm two and two upon a particular occasion to be sixteen, in all these cases they are wrong, and ought unequivocally to be censured for usurping an authority that does not belong to them. They ought to be told, "Gentlemen, you are not, as in the intoxication of power you have been led to imagine, omnipotent; there is an authority greater than yours, to which you are bound assiduously to conform yourselves." No man, if he were alone in the world, would have a right to make himself impotent or miserable.

So much for the active rights of man, which, if there be any cogency in the preceding arguments, are all of them superseded and rendered null by the superior claims of justice. His passive rights, when freed from the ambiguity that has arisen from the improper mixture and confounding of these two heads, will probably be found liable to little controversy.

In the first place, he is said to have a right to life and personal liberty. This proposition, if admitted, must be admitted with great limitation.

He has no right to his life, when his duty calls him to resign it. Other men are bound (it would be improper in strictness of speech, upon the ground of the preceding explanations, to say they have a right) to deprive him of life or liberty, if that should appear in any case to be indispensably necessary to prevent a greater evil. The passive rights of man will be best understood from the following elucidation.

Every man has a certain sphere of discretion, which he has a right to expect shall not be infringed by his neighbours. This right flows from the very nature of man. First, all men are fallible: no man can be justified in setting up his judgement as a standard for others. We have no infallible judge of controversies; each man in his own apprehension is right in his decisions; and we can find no satisfactory mode of adjusting their jarring pretensions. If everyone be desirous of imposing his sense upon others, it will at last come to be a controversy, not of reason, but of force.

Secondly, even if we had an in fallible criterion, nothing would be gained, unless it were by all men recognized as such. If I were secured against the possibility of mistake, mischief and not good would accrue, from imposing my infallible truths upon my neighbour, and requiring his submission independently of any conviction I could produce in his understanding. Man is a being who can never be an object of just approbation, any further than he is independent. He must consult his own reason, draw his own conclusions and conscientiously conform himself to his ideas of propriety. Without this, he will be neither active, nor considerate, nor resolute, nor generous.

For these two reasons it is necessary that every man should stand by himself, and rest upon his own understanding. For that purpose each must have his sphere of discretion. No man must encroach upon my province, nor I upon his. He may advise me, moderately and with out pertinaciousness, but he must not expect to dictate to me. He may censure me freely and without reserve; but he should remember that I am to act by my deliberation and not his. He may exercise a republican boldness in judging, but he must not be peremptory and imperious in prescribing. Force may never be resorted to but, in the most extraordinary and imperious emergency. I ought to exercise my talents for the benefit of others; but that exercise must be the fruit of my own conviction; no man must attempt to press me into the service.

I ought to appropriate such part of the fruits of the earth as by an accident comes into my possession, and is not necessary to my benefit, to the use of others; but they must obtain it from me by argument and expostulation, not by violence. It is in this principle that what is commonly called the right of property is founded. Whatever then comes into my possession, without violence to any other man, or to the institutions of society, is my property.

This property, it appears by the principles already laid down, I have no right to dispose of at my caprice; every shilling of it is appropriated by the laws of morality; but no man can be justified, in ordinary cases at least, in forcibly extorting it from me. When the laws of morality shall be clearly understood, their excellence universally apprehended, and themselves seen to be coincident with each man's private advantage, the idea of property in this sense will remain, but no man will have the least desire, for purposes of ostentation or luxury, to possess more than his neighbours.

A second branch of the passive rights of man consists in the right each man possesses to the assistance of his neighbour. This will be fully elucidated hereafter.