habitants, and the former be found, with difficulty, and in
very small quantities.

Again; suppose, that, though the necessities of human race continue the
same as at present, yet the mind is so enlarged, and so replete with
friendship and generosity, that every man has the utmost tenderness for
every man, and feels no more concern for his own interest than for that
of his fellows; it seems evident, that the use of justice would, in
this case, be suspended by such an extensive benevolence, nor would the
divisions and barriers of property and obligation have ever been thought
of. Why should I bind another, by a deed or promise, to do me any
good office, when I know that he is already prompted, by the strongest
inclination, to seek my happiness, and would, of himself, perform the
desired service; except the hurt, he thereby receives, be greater than
the benefit accruing to me? in which case, he knows, that, from my
innate humanity and friendship, I should be the first to oppose myself
to his imprudent generosity. Why raise landmarks between my neighbour's
field and mine, when my heart has made no division between our
interests; but shares all his joys and sorrows with the same force and
vivacity as if originally my own? Every man, upon this supposition,
being a second self to another, would trust all his interests to the
discretion of every man; without jealousy, without partition, without
distinction. And the whole human race would form only one family; where
all would lie in common, and be used freely, without regard to property;
but cautiously too, with as entire regard to the necessities of each
individual, as if our own interests were most intimately concerned.

In the present disposition of the human heart, it would, perhaps, be
difficult to find complete instances of such enlarged affections; but
still we may observe, that the case of families approaches towards it;
and the stronger the mutual benevolence is among the individuals, the
nearer it approaches; till all distinction of property be, in a great
measure, lost and confounded among them. Between married persons, the
cement of friendship is by the laws supposed so strong as to abolish all
division of possessions; and has often, in reality, the force ascribed
to it. And it is observable, that, during the ardour of new enthusiasms,
when every principle is inflamed into extravagance, the community of
goods has frequently been attempted; and nothing but experience