St. Thomas then proceeds in his second article to enter into the question of the rights of private property. The logical result of his previous argument is only to affirm the need man has of some property; the practice of actually dividing goods among individuals requires further elaboration if it is to be reasonably defended. Man must have the use of the fruits of the earth, but why these rather than those should belong to him is an entirely different problem. It is the problem of Socialism. For every socialist must demand for each member of the human race the right to some possessions, food and other such necessities. But why he should have this particular thing, and why that other thing should belong to someone else, is the question which lies at the basis of all attempts to preserve or destroy the present fabric of society. Now, the argument which we have so far cited from St. Thomas is simply based on the indefeasible right of the individual to the maintenance of his life. Personality implies the right of the individual to whatever is needful to him in achieving his earthly purpose, but does not in itself justify the right to private property. "Two offices pertain to man with regard to exterior things" (thus he continues). "The first is the power of procuring and dispensing, and in respect to this, it is lawful for man to hold things as his own." Here it is well to note that St. Thomas in this single sentence teaches that private property, or the individual occupation of actual land or capital or instruments of wealth, is not contrary to the moral law. Consequently he would repudiate the famous epigram, "_La Propriete c'est le vol_." Man may hold and dispose of what belongs to him, may have private property, and in no way offend against the principles of justice, whether natural or divine.