We cannot prevent the existence of unsatisfied desires in the hearts of men.
We cannot satisfy these desires except by labor.
We cannot deny the fact that man has as much repugnance for labor as he has satisfaction with its results.
Since man has such characteristics, we cannot prevent the existence of a constant tendency among men to obtain their part of the enjoyments of life while throwing upon others, by force or by trickery, the burdens of labor. It is not for us to belie universal history, to silence the voice of the past, which attests that this has been the condition of things since the beginning of the world. We cannot deny that war, slavery, superstition, the abuses of government, privileges, frauds of every nature, and monopolies, have been the incontestable and terrible manifestations of these two sentiments united in the heart of man: desire for enjoyment; repugnance to labor.
"In the sweat of thy face shalt thou eat bread!" But every one wants as much bread and as little sweat as possible. This is the conclusion of history.
Thank Heaven, history also teaches that the division of blessings and burdens tends to a more exact equality among men. Unless one is prepared to deny the light of the sun, it must be admitted that, in this respect at least, society has made some progress.
If this be true, there exists in society a natural and providential force, a law which causes iniquity gradually to cease, and makes justice more and more a reality.
We say that this force exists in society, and that God has placed it there. If it did not exist we should be compelled, with the socialists, to search for it in those artificial means, in those arrangements which require a fundamental change in the physical and moral constitution of man, or rather we should consider that search idle and vain, for the reason that we could not comprehend the action of a lever without a place of support.
Let us, then, endeavor to indicate that beneficent force which tends progressively to overcome the maleficent force to which we have given the name spoliation, and the existence of which is only too well explained by reason and proved by experience.
Every maleficent act necessarily has two terms—the point of beginning and the point of ending; the man who performs the act and the man upon whom it is performed; or, in the language of the schools, the active and the passive agent. There are, then, two means by which the maleficent act can be prevented: by the voluntary absence of the active, or by the resistance of the passive agent. Whence two systems of morals arise, not antagonistic but concurrent; religious or philosophical morality, and the morality to which I permit myself to apply the name economical (utilitarian).