And then, sir, can so clear a mind as yours admit the hypothesis of a fundamental antagonism between what is useful and what is just? Shall I speak frankly? Rather than hazard an assertion so improbable, so impious, I would rather say, 'Here is a particular question in which, at the first glance, it seems to me that utility and justice conflict. I rejoice that all those who have passed their lives in investigating the subject think otherwise. Doubtless I have not sufficiently studied it.' I have not sufficiently studied it! Is it, then, so painful a confession, that, not to make it, you would willingly run into the inconsistency even of denying the wisdom of those providential laws which govern the development of human societies? For what more formal denial of the Divine wisdom can there be, than to pronounce that justice and utility are essentially incompatible! It has always appeared to me, that the most painful dilemma in which an intelligent and conscientious mind can be placed, is when it conceives such a distinction to exist. In short, which side to espouse--what part to take in such an alternative? To declare for utility--it is that to which men incline who call themselves practical. But unless they cannot connect two ideas, they will unquestionably be alarmed at the consequences of robbery and iniquity reduced to a system. Shall we embrace resolutely, come what may, the cause of justice, saying--Let us do what is our duty, in spite of everything. It is to this that honest men incline; but who would take the responsibility of plunging his country and mankind into misery, desolation and destruction? I defy any one, if he is convinced of this antagonism, to come to a decision. I deceive myself--they will come to a decision; and the human heart is so formed, that it will place interest before conscience. Facts prove this; since, wherever they have believed the system of Protection to be favourable to the well-being of the people, they have adopted it, in spite of all considerations of justice; but then the consequences have followed. Faith in property has vanished. They have said, like M. Billault, since property has been violated by Protection, why should it not be by the right of labour? Some, following M. Billault, will take a further step; and others, one still more extreme, until Communism is established.