Disturb this distinction, and you disturb human life and entire society. Permit me to take an extreme, tragic, and terrible example. Here is a man that has just been judged. He has been condemned to death, and is about to be executed--to be deprived of life. And why? Place yourself in the system that does not admit the essential distinction between good and evil, and ponder on what is stupidly atrocious in this act of human justice. What has the condemned done? Evidently a thing indifferent in itself. For if there is no other outward distinction than that of pleasure and pain, I defy any one to qualify any human action, whatever it may be, as criminal, without the most absurd inconsequence. But this thing, indifferent in itself, a certain number of men, called legislators, have declared to be a crime. This purely arbitrary declaration has found no echo in the heart of this man. He has not been able to feel the justice of it, since there is nothing in itself just. He has therefore done, without remorse, what this declaration arbitrarily interdicted. The court proceeds to prove to him that he has not succeeded, but not that he has done contrary to justice, for there is no justice. I maintain that every condemnation, be it to death, or to any punishment whatever, imperatively supposes, in order to be any thing else than a repression of violence by violence, the four following points:--1st, That there is an essential distinction between good and evil, justice and injustice, and that to this distinction is attached, for every intelligent and free being, the obligation of conforming to good and justice; 2d, That man is an intelligent and free being, capable of comprehending this distinction, and the obligation that accompanies it, and of adhering to it naturally, independently of all convention, and every positive law; capable also of resisting the temptations that bear him towards evil and injustice, and of fulfilling the sacred law of natural justice; 3d, That every act contrary to justice deserves to be repressed by force, and even punished in reparation of the fault committed, and independently too of all law and all convention; 4th, That man naturally recognizes the distinction between the merit and demerit of actions, as he recognizes the distinction between the just and the unjust, and knows that every penalty applied to an unjust act is itself most strictly just.