no
unfairness in punishing people for their misfortunes, or rewarding them
for their sheer good luck: it is the normal condition of human life that
this should be done, and no right-minded person will complain of being
subjected to the common treatment. There is no alternative open to us.
It is idle to say that men are not responsible for their misfortunes.
What is responsibility? Surely to be responsible means to be liable to
have to give an answer should it be demanded, and all things which live
are responsible for their lives and actions should society see fit to
question them through the mouth of its authorised agent.

What is the offence of a lamb that we should rear it, and tend it, and
lull it into security, for the express purpose of killing it? Its
offence is the misfortune of being something which society wants to eat,
and which cannot defend itself. This is ample. Who shall limit the
right of society except society itself? And what consideration for the
individual is tolerable unless society be the gainer thereby? Wherefore
should a man be so richly rewarded for having been son to a millionaire,
were it not clearly provable that the common welfare is thus better
furthered? We cannot seriously detract from a man's merit in having been
the son of a rich father without imperilling our own tenure of things
which we do not wish to jeopardise; if this were otherwise we should not
let him keep his money for a single hour; we would have it ourselves at
once. For property is robbery, but then, we are all robbers or would-be
robbers together, and have found it essential to organise our thieving,
as we have found it necessary to organise our lust and our revenge.
Property, marriage, the law; as the bed to the river, so rule and
convention to the instinct; and woe to him who tampers with the banks
while the flood is flowing.

But to return. Even in England a man on board a ship with yellow fever
is held responsible for his mischance, no matter what his being kept in
quarantine may cost him. He may catch the fever and die; we cannot help
it; he must take his chance as other people do; but surely it would be
desperate unkindness to add contumely to our self-protection, unless,
indeed, we believe that contumely is one of our best means of
self-protection. Again, take the case of maniacs. We say that they are
irresponsible for their actions, but we take good care, or ought to take
good care, that they shall an