And what shall we say of the pride of good men? for it exists, and makes even virtue hateful. The just who repent them of the evil others do, remain in brotherhood and social rectitude. But the just who despise others for their faults and misdeeds, cut themselves off from humanity, and their goodness, descended to the rank of an ornament for their vanity, becomes like those riches which kindness does not inform, like authority untempered by the spirit of obedience. Like proud wealth and arrogant power, supercilious virtue also is detestable. It fosters in man traits and an attitude provocative of I know not what. The sight of it repels instead of attracting, and those whom it deigns to distinguish with its benefits feel as though they had been slapped in the face.
To resume and conclude, it is an error to think that our advantages, whatever they are, should be put to the service of our vanity. Each of them constitutes for him who enjoys it an obligation and not a reason for vainglory. Material wealth, power, knowledge, gifts of the heart and mind, become so much cause for discord when they serve to nourish pride. They remain beneficent only so long as they are the source of modesty in those who possess them.
Let us be humble if we have great possessions, for that proves that we are great debtors: all that a man has he owes to someone, and are we sure of being able to pay our debts?
Let us be humble if we sit in high places and hold the fate of others in our hands; for no clear-sighted man can fail to be sensible of unfitness for so grave a rôle.
Let us be humble if we have much knowledge, for it only serves to better show the vastness of the unknown, and to compare the little we have discovered for ourselves with the amplitude of that which we owe to the pains of others.
And, above all, let us be humble if we are virtuous, since no one should be more sensible of his defects than he whose conscience is illumined, and since he more than anyone else should feel the need of charity toward evil-doers, even of suffering in their stead.
AND what about the necessary distinctions in life?" someone may ask. "As a result of your simplifications, are you not going to destroy that sense of the difference between men which must be maintained if society exists at all?"
I have no mind to suppress distinctions and differences. But I think that what distinguishes a man is not found in his social rank, his occupation, his dress or his fortune, but solely in himself. More than any other our own age has pricked the vain bubble of purely outward greatness. To be somebody at present, it does not suffice to wear the mantle of an emperor or a royal crown: what honor is there in wielding power through gold lace, a coat of arms or a ribbon? Not that visible signs are to be despised; they have their meaning and use, but on condition that they cover something and not a vacuum. The moment they cease to stand for realities, they become useless and dangerous. The only true distinction is superior worth. If you would have social rank duly respected, you must begin by being worthy of the rank that is your own; otherwise you help to bring it into hatred and contempt. It is unhappily too true that respect is diminishing among us, and it certainly is not from a lack of lines drawn round those who wish to be respected. The root of the evil is in the mistaken idea that high station exempts him who holds it from observing the common obligations of life. As we rise, we believe that we free ourselves from the law, forgetting that the spirit of obedience and humility should grow with our possessions and power. So it comes about that those who demand the most homage make the least effort to merit the homage they demand. This is why respect is diminishing.