第56章

The vesting of property in any individual admits of different degrees of fullness, and, in proportion to that fullness, will be the mischief resulting from its violation. If, then, it appear that, even when the vesting amounts to the fullness of regular possession, there are cases in which it ought to be violated, the different degrees that fall short of this will admit of still greater modification. It is in vain that the whole multitude of moralists assures us that the sum I owe to another man is as little to be infringed upon as the wealth of which he is in possession.

Everyone feels the fallacy of this maxim. The sum I owe to another may in many cases be paid, at my pleasure, either today or tomorrow, either this week or next. The means of payment, particularly with a man of slender resources, must necessarily be fluctuating, and he must employ his discretion as to the proportion between his necessary and his gratuitous disbursements.

When he ultimately fails of payment, the mischief he produces is real, but is not so great, at least in ordinary cases, as that which attends upon robbery. In fine, it is a law resulting from the necessity of nature that he who has any species of property in trust, for however short a time, must have a discretion, sometimes less and sometimes greater, as to the disposal of it.

To return once more to the main principle in this gradation. The property, most completely sanctioned by all the general rules that can be devised, is yet not inviolable. The imperious principle of self-preservation may authorize me to violate it. A great and eminent balance of good to the public may authorize its violation; and upon this ground we see proprietors occasionally compelled to part with their possessions, under every mode of government in the world. As a general maxim it may be admitted that force is a legitimate means of prevention, where the alternative is complete, and the employment of force will not produce a greater evil, or subvert the general tranquillity. But, if direct force be in certain cases justifiable, indirect force, or the employment of the means placed in my hands without an anxious enquiry respecting the subordinate regulations of property, where the benefit to be produced is clear, is still more justifiable. Upon this ground, it may be my duty to relieve, upon some occasions, the wretchedness of my neighbour, without having first balanced the debtor and creditor side of my accounts, or when I know that balance to be against me. Upon this ground, every promise is considered as given under a reserve for unforeseen and imperious circumstances, whether that reserve be specifically stated or no. Upon the same ground an appointment for an interview is considered as subject to a similar reserve; though the time of my neighbour which I dissipate upon that supposition, is as real a property as his wealth, is a part of that sphere over which every man is entitled to the exercise of his separate discretion. It is impossible that human society can subsist without frequent encroachments of one man upon his neighbour: we sufficiently discharge our duty if we habitually recollect that each man has his province, and endeavour to regulate our conduct accordingly.

These principles are calculated to set in a clearer light than they have often been exhibited the cases that authorize the violation of promises.

Compact is not the foundation of morality; on the contrary, it is an expedient to which we are sometimes obliged to have resort, but the introduction of which must always be regarded by an enlightened observer with jealousy.

It ought never to be called forth but in cases of the clearest necessity.

It is not the principle upon which our common happiness reposes; it is only one of the means for securing that happiness. The adherence to promises therefore, as well as their employment in the first instance, must be decided by the general criterion, and maintained only so far as, upon a comprehensive view, it shall be found productive of a balance of happiness.

There is further an important distinction to be made between a promise given without an intention to perform it, and a promise which information, afterwards acquired, persuades me to violate. The first can scarcely in any instance take place without fixing a stain upon the promiser, and exhibiting him, to say the least, as a man greatly deficient in delicacy of moral discrimination. The case of the second is incomparably different. Every engagement into which I have entered an adherence to which I shall afterwards find to be a material obstacle to my utility (suppose an engagement not to write anything in derogation of the thirty-nine articles) ought to be violated: nor can there be any limitation upon this maxim, except where the violation will greatly encroach upon the province and jurisdiction of my neighbour.