Suppose that we decide that we will give to all men in Society that which is their due. How are we going to determine what is due? Is it to be determined by their economic value, for example by the amount they are contributing to the economic or general welfare of Society? Well then, there are a large number of people at both ends of what we call the social scale who ought to receive nothing at all, because they are contributing nothing economically, or, indeed, in any other way, to the public welfare. And yet that is not their fault; they have been brought up, it may be in squalor, it may be in luxury, but in either case in circumstances which have made them almost incapable of anything like good citizenship. Are we to kill such persons, or leave them to starve, in the interest of the public welfare? All human instincts will protest that this is unjust, and that they can claim more than they can possibly be represented as contributing, simply because they have had, as we say, bad luck, and it is not their fault.[#] [#] See Appendix III, _On Justice and Education_. Let us try what happens if after Plato’s example we turn the matter upside down, and instead of saying that justice will be found when there is rendered to each man what is due to him, we say that justice is found when each man contributes what is due from him. Now logically, of course, these two are the same, because duties and rights are absolutely correlative. My rights constitute other people’s duties towards me, and their rights constitute my duties towards them. The only difference is that it is far more easy in any given case to determine what is due from somebody—what can be claimed from him—than to determine what is due to him. In this imperfect stage of the world, where we are passing through the transition from something like barbarism to Christian civilisation, as we hope, it is possible that of two correlative processes, one will actually carry us further than the other even though it is logically inseparable from it. And in fact we find at once, that if we put it this way, and say that the principle of justice is not that each man should obtain what is due to him, but that each should contribute what is due from him, we are coming to the central principle of God’s administration of His world, which is that we should render to every man not according to his desert, but according to his need. Indeed for practical purposes, if we are wishing to bring justice into our own dealings, and into the dealings of any public body with which we may have influence, this principle will carry us further than any other—"Render to every man according to his need."