the element of time
must be considered also; for if the first occupants have occupied every
thing, what are the new comers to do? What will become of them, having
an instrument with which to work, but no material to work upon?
Must they devour each other? A terrible extremity, unforeseen by
philosophical prudence; for the reason that great geniuses neglect
little things.

Notice also that M. Cousin says that neither occupation nor labor, taken
separately, can legitimate the right of property; and that it is born
only from the union of the two. This is one of M. Cousin's eclectic
turns, which he, more than any one else, should take pains to
avoid. Instead of proceeding by the method of analysis, comparison,
elimination, and reduction (the only means of discovering the truth amid
the various forms of thought and whimsical opinions), he jumbles
all systems together, and then, declaring each both right and wrong,
exclaims: "There you have the truth."

But, adhering to my promise, I will not refute him. I will only prove,
by all the arguments with which he justifies the right of property, the
principle of equality which kills it. As I have already said, my sole
intent is this: to show at the bottom of all these positions that
inevitable major, EQUALITY; hoping hereafter to show that the principle
of property vitiates the very elements of economical, moral, and
governmental science, thus leading it in the wrong direction.

Well, is it not true, from M. Cousin's point of view, that, if the
liberty of man is sacred, it is equally sacred in all individuals; that,
if it needs property for its objective action, that is, for its life,
the appropriation of material is equally necessary for all; that, if I
wish to be respected in my right of appropriation, I must respect
others in theirs; and, consequently, that though, in the sphere of the
infinite, a person's power of appropriation is limited only by
himself, in the sphere of the finite this same power is limited by the
mathematical relation between the number of persons and the space which
they occupy? Does it not follow that if one individual cannot prevent
another--his fellow-man--from appropriating an amount of material equal
to his own, no more can he prevent individuals yet to come; because,
while individuality passes away, universality persists, and eternal laws
cannot be determined by a partial view of their manifestations? Must we
not conclude, therefore, that whenever