第141章
Nature has made man sociable: the spontaneous development of his instincts now makes him an angel of charity, now robs him even of the sentiment of fraternity and the idea of devotion.Did any one ever see a capitalist, weary of gain, conspiring for the general good and making the emancipation of the proletariat his last speculation? There are many people, favorites of fortune, to whom nothing is lacking but the crown of beneficence: now, where is the grocer who, having grown rich, begins to sell at cost? Where the baker who, retiring from business, leaves his customers and his establishment to his assistants? Where the apothecary who, under the pretence of winding up his affairs, surrenders his drugs at their true value? When charity has its martyrs, why has it not its amateurs? If there should suddenly be formed a congress of bondholders, capitalists, and men of business, retired but still fit for service, with a view to carrying on a certain number of industries gratuitously, in a short time society would be reformed from top to bottom.But work for nothing! That is for the Vincent de Pauls, the Fenelons, all those whose souls have always been weaned and whose hearts have been pure.The man enriched by gain will be a municipal councillor, a member of the committee on charities, an officer of the infant schools:
he will perform all the honorary functions, barring exactly that which would be efficacious, but which is repugnant to his habits.Work without hope of profits! That cannot be, for it would be self-destruction.He would like to, perhaps; he has not the courage.Video meliora proboque, deteriora sequor.The retired proprietor is really the owl of the fable gathering beech-nuts for its mutilated mice until it is ready to devour them.Is society also to be blamed for these effects of a passion so long, so freely, so fully gratified?
Who, then, will explain this mystery of a manifold and discordant being, capable at once of the highest virtues and the most frightful crimes? The dog licks his master who strikes him, because the dog's nature is fidelity and this nature never leaves him.The lamb takes refuge in the arms of the shepherd who fleeces and eats him, because the sheep's inseparable characteristics are gentleness and peace.The horse dashes through flame and grape-shot without touching with his swiftly-moving feet the wounded and dead lying in his path, because the horse's soul is unalterable in its generosity.These animals are martyrs for our sakes through the constancy and devotion of their natures.The servant who defends his master at the peril of his life, for a little gold betrays and murders him; the chaste wife pollutes her bed because of some disgust or absence, and in Lucrece we find Messalina; the proprietor, by turns father and tyrant, refits and restores his ruined farmer and drives from his lands the farmer's too numerous family, which has increased on the strength of the feudal contract; the warrior, mirror and paragon of chivalry, makes the corpses of his companions a stepping-stone to advancement.Epaminondas and Regulus traffic in the blood of their soldiers, -- how many instances have my own eyes witnessed!
-- and by a horrible contrast the profession of sacrifice is the most fruitful in cowardice.Humanity has its martyrs and its apostates: to what, I ask again, must this division be attributed?
To the antagonism of society, you always say; to the state of separation, isolation, hostility to his fellows, in which man has hitherto lived; in a word, to that alienation of his heart which has led him to mistake enjoyment for love, property for possession, pain for labor, intoxication for joy;
to that warped conscience, in short, which remorse has not ceased to pursue under the name of original sin.When man, reconciled with himself, shall cease to look upon his neighbor and nature as hostile powers, then will he love and produce simply by the spontaneity of his energy; then it will be his passion to give, as it is today to acquire; and then will he seek in labor and devotion his only happiness, his supreme delight.Then, love becoming really and indivisibly the law of man, justice will thereafter be but an empty name, painful souvenir of a period of violence and tears.
Certainly I do not overlook the fact of antagonism, or, as it will please you to call it, of religious alienation, any more than the necessity of reconciling man with himself; my whole philosophy is but a perpetuity of reconciliations.You admit that the divergence of our nature is the preliminary of society, or, let us rather say, the material of civilization.This is precisely the fact, but, remember well, the indestructible fact of which I seek the meaning.Certainly we should be very near an understanding, if, instead of considering the dissidence and harmony of the human faculties as two distinct periods, clean-cut and consecutive in history, you would consent to view them with me simply as the two faces of our nature, ever adverse, ever in course of reconciliation, but never entirely reconciled.
In a word, as individualism is the primordial fact of humanity, so association is its complementary term; but both are in incessant manifestation, and on earth justice is eternally the condition of love.