as, than of those who have them; so that faith and hope may be called
the virtues of dupes for the benefit of knaves.

Q. Does the law of nature prescribe probity?

A. Yes, for probity is nothing more than respect for one's own rights
in those of another; a respect founded on a prudent and well combined
calculation of our interests compared to those of others.

Q. But does not this calculation, which embraces the complicated
interests and rights of the social state, require an enlightened
understanding and knowledge, which make it a difficult science?

A. Yes, and a science so much the more delicate as the honest man
pronounces in his own cause.

Q. Probity, then, shows an extension and justice in the mind?

A. Yes, for an honest man almost always neglects a present interest, in
order not to destroy a future one; whereas the knave does the contrary,
and loses a great future interest for a present smaller one.

Q. Improbity, therefore, is a sign of false judgment and a narrow mind?

A. Yes, and rogues may be defined ignorant and silly calculators; for
they do not understand their true interest, and they pretend to cunning:
nevertheless, their cunning only ends in making known what they are--in
losing all confidence and esteem, and the good services resulting from
them for their physical and social existence. They neither live in
peace with others, nor with themselves; and incessantly menaced by their
conscience and their enemies, they enjoy no other real happiness but
that of not being hanged.

Q. Does the law of nature forbid robbery?

A. Yes, for the man who robs another gives him a right to rob him; from
that moment there is no security in his property, nor in his means of
preservation: thus in injuring others, he, by a counterblow, injures
himself.

Q. Does it interdict even an inclination to rob?

A. Yes; for that inclination leads naturally to action, and it is for
this reason that envy is considered a sin?

Q. How does it forbid murder?

A. By the most powerful motives of self-preservation; for, first, the
man who attacks exposes himself to the risk of being killed, by the
right of defence; secondly, if he kills, he gives to the relations and
friends of the deceased, and to society at large, an equal right of
killing him; so that his life is no longer in safety.

Q. How can we, by the law of nature, repair the evil we have done?

A. By rendering a proportionate good to those whom we have injured.