The principles of justice, as explained in the preceding chapter, proceed upon the assumption of the equality of mankind. This equality is either physical or moral. Physical equality may be considered either as it relates to the strength of the body or the faculties of the mind.
This part of the subject has been exposed to cavil and objection. It has been said "that the reverse of this equality is the result of our experience.
Among the individuals of our species, we actually find that there are not two alike. One man is strong, and another weak. One man is wise, and another foolish. All that exists in the world of the inequality of conditions is to be traced to this as their source. The strong man possesses power to subdue, and the weak stands in need of an ally to protect. The consequence is inevitable: the equality of conditions is a chimerical assumption, neither possible to be reduced into practice, nor desirable if it could be so reduced."
Upon this statement two observations are to be made. First, this inequality was in its origin infinitely less than it is at present. In the uncultivated state of man, diseases, effeminacy and luxury were little known; and, of consequence, the strength of everyone much more nearly approached to the strength of his neighbour. In the uncultivated state of man, the understandings of all were limited, their wants, their ideas and their views nearly upon a level. It was to be expected that, in their first departure from this state, great irregularities would introduce themselves; and it is the object of subsequent wisdom and improvement to mitigate these irregularities.
Secondly, Notwithstanding the encroachments that have been made upon the equality of mankind, a great and substantial equality remains. There is no such disparity among the human race as to enable one man to hold several other men in subjection, except so far as they are willing to be subject. All government is founded in opinion. Men at present live under any particular form because they conceive it their interest to do so. One part indeed of a community or empire may be held in subjection by force;Chapter ut this cannot be the personal force of their despot; it must be the force of another part of the community, who are of opinion that it is their interest to support his authority. Destroy this opinion, and the fabric which is built upon it falls to the ground. It follows therefore that all men are essentially independent. -- So much for the physical equality.
