[340] In the case of force, however, there is the counterbalancing consideration that the unlawful aggressor may be led to inflict worse injury on his victim, if he is unable to rely on the latter’s promise.
[341] Cf. Book iii. chap. vi. § [8].
[342] Book iii. chap. v. § [4].
[343] In another work (Principles of Political Economy, Book iii. chap. ii.) I have tried to show that complete laisser faire, in the organisation of industry, tends in various ways to fall short of the most economic production of wealth.
[344] The quotations are from my Principles of Political Economy, Book iii. chap. ix.; where these questions are discussed at somewhat greater length.
[345] Cf. ante, § [2], and Book iii. chap. ii. § [1].
[346] I have before observed that it is quite in harmony with Utilitarian principles to recognise a sphere of private conduct within which each individual may distribute his wealth and kind services as unequally as he chooses, without incurring censure as unjust.
[347] It is obvious that so long as the social sanction is enforced, the lives of the women against whom society thus issues its ban must tend to be unhappy from disorder and shame, and the source of unhappiness to others; and also that the breach by men of a recognised and necessary moral rule must tend to have injurious effects on their moral habits generally.
[348] Active and Moral Powers, Book ii. chap. iii.
[349] Among definite changes in the current morality of the Græco-Roman civilised world, which are to be attributed mainly if not entirely to the extension and intensification of sympathy due to Christianity, the following may be especially noted: (1) the severe condemnation and final suppression of the practice of exposing infants; (2) effective abhorrence of the barbarism of gladiatorial combats; (3) immediate moral mitigation of slavery, and a strong encouragement of emancipation; (4) great extension of the eleemosynary provision made for the sick and poor.