6. Nature has given to every man but one mind, one heart, one will. Property, granting to one individual a plurality of votes, supposes him to have a plurality of minds. 7. All consumption which is not reproductive of utility is destruction. Property, whether it consumes or hoards or capitalizes, is productive of INUTILITY,--the cause of sterility and death. 8. The satisfaction of a natural right always gives rise to an equation; in other words, the right to a thing is necessarily balanced by the possession of the thing. Thus, between the right to liberty and the condition of a free man there is a balance, an equation; between the right to be a father and paternity, an equation; between the right to security and the social guarantee, an equation. But between the right of increase and the receipt of this increase there is never an equation; for every new increase carries with it the right to another, the latter to a third, and so on for ever. Property, never being able to accomplish its object, is a right against Nature and against reason. 9. Finally, property is not self-existent. An extraneous cause--either FORCE or FRAUD--is necessary to its life and action. In other words, property is not equal to property: it is a negation--a delusion--NOTHING. CHAPTER V. PSYCHOLOGICAL EXPOSITION OF THE IDEA OF JUSTICE PSYCHOLOGICAL EXPOSITION OF THE IDEA OF JUSTICE AND INJUSTICE, AND A DETERMINATION OF THE PRINCIPLE OF GOVERNMENT AND OF RIGHT. Property is impossible; equality does not exist. We hate the former, and yet wish to possess it; the latter rules all our thoughts, yet we know not how to reach it. Who will explain this profound antagonism between our conscience and our will? Who will point out the causes of this pernicious error, which has become the most sacred principle of justice and society? I am bold enough to undertake the task, and I hope to succeed. But before explaining why man has violated justice, it is necessary to determine what justice is. PART FIRST. % 1.--Of the Moral Sense in Man and the Animals. The philosophers have endeavored often to locate the line which separates man's intelligence from that of the brutes; and, according to their general custom, they gave utterance to much foolishness before resolving upon the only course possible for them to take,--observation. It was reserved for an unpretending savant--who perhaps did not pride himself on his philosophy--to put an end to the interminable controversy by a simple distinction; but one of those luminous distinctions which are worth more than systems. Frederic Cuvier separated INSTINCT from INTELLIGENCE. But, as yet, no one has proposed this question:-- IS THE DIFFERENCE BETWEEN MAN'S MORAL SENSE AND THAT OF THE BRUTE A DIFFERENCE IN KIND OR ONLY IN DEGREE?