The principle of general interest leans towards disinterestedness, and this is certainly much; but disinterestedness is the condition of virtue, not virtue itself. We may commit an injustice with the most entire disinterestedness. From the fact that an action does not profit him who does it, it does not follow that it may not be in itself very unjust, in seeking general interest before all, we escape, it is true, that vice of soul which is called selfishness, but we may fall into a thousand iniquities. Or, indeed, it must be felt, that general interest is always conformed to justice. But these two ideas are not adequate to each other. If they very often go together, they are sometimes also separated. Themistocles proposed to the Athenians to burn the fleet of the allies that was in the port of Athens, and thus to secure to themselves the supremacy. The project is useful, says Aristides, but it is unjust, and on account of this simple speech, the Athenians renounce an advantage that must be purchased by an injustice. Observe that Themistocles had no particular interest in that; he thought only of the interest of his country. But, had he hazarded or given his life in order to engage the Athenians in such an act, he would only have been consecrating--what has often been seen--an admirable devotion to a course in itself immoral. To this it is replied, that if, in the example cited, justice and interest exclude each other, it is because the interest was not sufficiently general; and the celebrated maxim is arrived at, that one must sacrifice himself to his family, his family to the city, the city to country, country to humanity, that, in fine, the good is the interest of the greatest number.[206] When you have gone thus far, you have not yet attained even the idea of justice. The interest of humanity, like that of the individual, may accord in fact with justice, for in that there is certainly no incompatibility, but the two things are none the more identical, so that we cannot say with exactness that the interest of humanity is the foundation of justice. A single case, even a single hypothesis, in which the interest of humanity should not accord with the good, is sufficient to enable us to conclude that one is not essentially the other. We go farther: if it is the interest of humanity that constitutes and measures justice, that only is unjust which this interest declares to be so. But you are not able to affirm absolutely, that, in any circumstance, the interest of humanity will not demand such or such an action; and if it demands it, by virtue of your principle, it will be necessary to do it, whatever it may be, and to do it inasmuch as it is just. You order me to sacrifice particular interest to general interest. But in the name of what do you order me to do this? Is it in the name of interest? If interest, as such, must touch me, evidently my interest must also touch me, and I do not see why I should sacrifice it to that of others.