erence above every other being, to none of which he is bound by
any ties, either of nature or of interest.

"But suppose the conjunction of the sexes to be established in
nature, a family immediately arises; and particular rules being
found requisite for its subsistence, these are immediately
embraced, though without comprehending the rest of mankind within
their prescriptions. Suppose that several families unite together
in one society, which is totally disjoined from all others, the
rules which preserve peace and order enlarge themselves to the
utmost extent of that society; but becoming then entirely useless,
lose their force when carried one step further. But again, suppose
that several distinct societies maintain a kind of intercourse for
mutual convenience and advantage, the boundaries of justice still
grow larger, in proportion to the largeness of men's views and the
force of their mutual connexion. History, experience, reason,
sufficiently instruct us in this natural progress of human
sentiments, and in the gradual enlargement of our regard to justice
in proportion as we become acquainted with the extensive utility of
that virtue."--(IV. pp. 262-4.)

The moral obligation of justice and the rights of property are by no
means diminished by this exposure of the purely utilitarian basis on
which they rest:--

"For what stronger foundation can be desired or conceived for any
duty, than to observe that human society, or even human nature,
could not subsist without the establishment of it, and will still
arrive at greater degrees of happiness and perfection, the more
inviolable the regard is which is paid to that duty?

"The dilemma seems obvious: As justice evidently tends to promote
public utility, and to support civil society, the sentiment of
justice is either derived from our reflecting on that tendency, or,
like hunger, thirst, and other appetites, resentment, love of life,
attachment to offspring, and other passions, arises from a simple
original instinct in the human heart, which nature has implanted
for like salutary purposes. If the latter be the case, it follows
that property, which is the object of justice, is also
distinguished by a simple original instinct, and is not ascertained
by any argument or reflection. But who is there that ever hea