[227] See 1st Series, vol. iv., Lecture on Smith and on the true principle of political economy, p. 278-302.
[228] Le crime fait la honte et non pas l'échafaud.
[229] See [lecture 16], God, the Principle of the Idea of the Good.
[230] See [lecture 16].
[231] On Jacobi, see Tennemann's Manual of the History of Philosophy, vol. iii., p. 318, etc.
[232] On this important question of method, see [lecture 12].
[233] See the Republic, book iv., vol. ix., of our translation.
[234] On our principal duties towards ourselves, and on that error, too much accredited in the eighteenth century, of reducing ethics to our duties towards others, see 1st Series, vol. iii., lectures on the ethics of Helvetius and Saint-Lambert, lecture vi., p. 235: "To define virtue an habitual disposition to contribute to the happiness of others, is to concentrate virtue into a single one of its applications, is to suppress its general and essential character. Therein is the fundamental vice of the ethics of the eighteenth century. Those ethics are an exaggerated reaction against the somewhat mystical ethics of the preceding age, which, rightly occupied with perfecting the internal man, often fell into asceticism, which is not only useless to others, but is contrary to well-ordered human life. Through fear of asceticism, the philosophy of the eighteenth century forgot the care of internal perfection, and only considered the virtues useful to society. That was retrenching many virtues, and the best ones. I take, for example, dominion over self. How make a virtue of it, when virtue is defined a disposition to contribute to the happiness of others? Will it be said that dominion over self is useful to others? But that is not always true; often this dominion is exercised in the solitude of the soul over internal and wholly personal movements; and there it is most painful and most sublime. Were we in a desert, it would still be for us a duty to resist our passions, to command ourselves, and to govern our life as it becomes a rational and free being. Beneficence is an adorable virtue, but it is neither the whole of virtue, nor its most difficult employment. What auxiliaries we have when the question is to do good to our fellow-creatures,—pity, sympathy, natural benevolence! But to resist pride and envy, to combat in the depths of the soul a natural desire legitimate in itself, often culpable in its excesses, to suffer and struggle in silence, is the hardest task of a virtuous man. I add that the virtues useful to others have their surest guaranty in those personal virtues that the eighteenth century misconceived. What are goodness, generosity, and beneficence without dominion over self, without the form of soul attached to the religious observance of duty? They are, perhaps, only the emotions of a beautiful nature placed in fortunate circumstances. Take away these circumstances, and, perhaps, the effects will disappear or be diminished. But when a man, who knows himself to be a rational and free being, comprehends that it is his duty to remain faithful to liberty and reason, when he applies himself to govern himself, and pursue, without cessation, the perfection of his nature through all circumstances, you may rely upon that man; he will know how, in case of need, to be useful to others, because there is no true perfection for him without justice and charity. From the care of internal perfection you may draw all the useful virtues, but the reciprocal is not always true. One may be beneficent without being virtuous; one is not virtuous without being beneficent."
[235] On the true foundation of property see the preceding [lecture].
[236] Voluntary servitude is little better than servitude imposed by force. See 1st Series, vol. iii., lecture 4, p. 240: "Had another the desire to serve us as a slave, without conditions and without limits, to be for us a thing for our use, a pure instrument, a staff, a vase, and had we also the desire to make use of him in this manner, and to let him serve us in the same way, this reciprocity of desires would authorize for neither of us this absolute sacrifice, because desire can never be the title of a right, because there is something in us that is above all desires, participated or not participated, to wit, duty and right,—justice. To justice it belongs to be the rule of our desires, and not to our desires to be the rule of justice. Should entire humanity forget its dignity, should it consent to its own degradation, should it extend the hand to slavery, tyranny would be none the more legitimate; eternal justice would protest against a contract, which, were it supported by desires, reciprocal desires most authentically expressed and converted into solemn laws, is none the less void of all right, because, as Bossuet very truly said, there is no right against right, no contracts, no conventions, no human laws against the law of laws, against natural law."