Having obliterated all distinction of sex in politics, in social,
industrial, and domestic arrangements, he must go farther, and
agitate for equality of property. But since property, if
recognized at all, will be unequally acquired and distributed, he
must go farther still, and agitate for the total abolition of
property, as an injustice, a grievous wrong, a theft, with
M. Proudhon, or the Englishman Godwin. It is unjust that one
should have what another wants, or even more than another. What
right have you to ride in your coach or astride your spirited
barb while I am forced to trudge on foot? Nor can our
humanitarian stop there. Individuals are, and as long as there
are individuals will be, unequal: some are handsomer and some are
uglier, some wiser or sillier, more or less gifted, stronger or
weaker, taller or shorter, stouter or thinner than others, and
therefore some have natural advantages which others have not.
There is inequality, therefore injustice, which can be remedied
only by the abolition of all individualities, and the reduction
of all individuals to the race, or humanity, man in general. He
can find no limit to his agitation this side of vague generality,
which is no reality, but a pure nullity, for he respects no
territorial or individual circumscriptions, and must regard
creation itself as a blunder. This is not fancy, for he has
gone very nearly as far as it is here shown, if logical, be must
go.
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