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Q. Why do you say that conjugal love is a virtue?

A. Because the concord and union resulting from the love of the married, establish in the heart of the family a multitude of habits useful to its prosperity and preservation. The united pair are attached to, and seldom quit their home; they superintend each particular direction of it; they attend to the education of their children; they maintain the respect and fidelity of domestics; they prevent all disorder and dissipation; and from the whole of their good conduct, they live in ease and consideration; while married persons who do not love one another, fill their house with quarrels and troubles, create dissension between their children and the servants, leaving both indiscriminately to all kinds of vicious habits; every one in turn spoils, robs, and plunders the house; the revenues are absorbed without profit; debts accumulate; the married pair avoid each other, or contend in lawsuits; and the whole family falls into disorder, ruin, disgrace and want.

Q. Is adultery an offence in the law of nature?

A. Yes; for it is attended with a number of habits injurious to the married and to their families. The wife or husband, whose affections are estranged, neglect their house, avoid it, and deprive it, as much as they can, of its revenues or income, to expend them with the object of their affections; hence arise quarrels, scandal, lawsuits, the neglect of their children and servants, and at last the plundering and ruin of the whole family; without reckoning that the adulterous woman commits a most grievous theft, in giving to her husband heirs of foreign blood, who deprive his real children of their legitimate portion.

Q. What is filial love?

A. It is, on the side of children, the practice of those actions useful to themselves and to their parents.

Q. How does the law of nature prescribe filial love?

A. By three principal motives:

1. By sentiment; for the affectionate care of parents inspires, from the most tender age, mild habits of attachment.

2. By justice; for children owe to their parents a return and indemnity for the cares, and even for the expenses, they have caused them.

3. By personal interest; for, if they use them ill, they give to their own children examples of revolt and ingratitude, which authorize them, at a future day, to behave to themselves in a similar manner.

Q. Are we to understand by filial love a passive and blind submission?

A. No; but a reasonable submission, founded on the knowledge of the mutual rights and duties of parents and children; rights and duties, without the observance of which their mutual conduct is nothing but disorder.

Q. Why is fraternal love a virtue?

A. Because the concord and union, which result from the love of brothers, establish the strength, security, and conservation of the family: brothers united defend themselves against all oppression, they aid one another in their wants, they help one another in their misfortunes, and thus secure their common existence; while brothers disunited, abandoned each to his own personal strength, fall into all the inconveniences attendant on an insulated state and individual weakness. This is what a certain Scythian king ingeniously expressed when, on his death-bed, calling his children to him, he ordered them to break a bundle of arrows. The young men, though strong, being unable to effect it, he took them in his turn, and untieing them, broke each of the arrows separately with his fingers. "Behold," said he, "the effects of union; united together, you will be invincible; taken separately, you will be broken like reeds."

Q. What are the reciprocal duties of masters and of servants?

A. They consist in the practice of the actions which are respectively and justly useful to them; and here begin the relations of society; for the rule and measure of those respective actions is the equilibrium or equality between the service and the recompense, between what the one returns and the other gives; which is the fundamental basis of all society.

Thus all the domestic and individual virtues refer, more or less mediately, but always with certitude, to the physical object of the amelioration and preservation of man, and are thereby precepts resulting from the fundamental law of nature in his formation.

Chapter XI.

THE SOCIAL VIRTUES; JUSTICE.

Q. What is society?

A. It is every reunion of men living together under the clauses of an expressed or tacit contract, which has for its end their common preservation.

Q. Are the social virtues numerous?

A. Yes; they are in as great number as the kinds of actions useful to society; but all may be reduced to one principle.

Q. What is that fundamental principle?

A. It is justice, which alone comprises all the virtues of society.

Q. Why do you say that justice is the fundamental and almost only virtue of society?

A. Because it alone embraces the practice of all the actions useful to it; and because all the other virtues, under the denominations of charity, humanity, probity, love of one's country, sincerity, generosity, simplicity of manners, and modesty, are only varied forms and diversified applications of the axiom, "Do not to another what you do not wish to be done to yourself," which is the definition of justice.

Q. How does the law of nature prescribe justice?

A. By three physical attributes, inherent in the organization of man.

Q. What are those attributes?

A. They are equality, liberty, and property.

Q. How is equality a physical attribute of man?

A. Because all men, having equally eyes, hands, mouths, ears, and the necessity of making use of them, in order to live, have, by this reason alone, an equal right to life, and to the use of the aliments which maintain it; they are all equal before God.

Q. Do you suppose that all men hear equally, see equally, feel equally, have equal wants, and equal passions?

A. No; for it is evident, and daily demonstrated, that one is short, and another long-sighted; that one eats much, another little; that one has mild, another violent passions; in a word, that one is weak in body and mind, while another is strong in both.

Q. They are, therefore, really unequal?

A. Yes, in the development of their means, but not in the nature and essence of those means. They are made of the same stuff, but not in the same dimensions; nor are the weight and value equal. Our language possesses no one word capable of expressing the identity of nature, and the diversity of its form and employment. It is a proportional equality; and it is for this reason I have said, equal before God, and in the order of nature.

Q. How is liberty a physical attribute of man?

A. Because all men having senses sufficient for their preservation--no one wanting the eye of another to see, his ear to hear, his mouth to eat, his feet to walk--they are all, by this very reason, constituted naturally independent and free; no man is necessarily subjected to another, nor has he a right to dominate over him.

Q. But if a man is born strong, has he a natural right to master the weak man?

A. No; for it is neither a necessity for him, nor a convention between them; it is an abusive extension of his strength; and here an abuse is made of the word right, which in its true meaning implies, justice or reciprocal faculty.

Q. How is property a physical attribute of man?

A. Inasmuch as all men being constituted equal or similar to one another, and consequently independent and free, each is the absolute master, the full proprietor of his body and of the produce of his labor.