CHAPTER XII.
DEVELOPMENT OF THE SOCIAL VIRTUES.
Q.Explain how the social virtues are derived from the law of nature.
How is charity or the love of one's neighbor a precept and application of it?
A.By reason of equality and reciprocity; for when we injure another, we give him a right to injure us in return; thus, by attacking the existence of our neighbor, we endanger our own, from the effect of reciprocity; on the other hand, by doing good to others, we have room and right to expect an equivalent exchange; and such is the character of all social virtues, that they are useful to the man who practises them, by the right of reciprocity which they give him over those who are benefited by them.
Q.Charity is then nothing but justice?
A.No: it is only justice; with this slight difference, that strict justice confines itself to saying, "Do not to another the harm you would not wish he should do to you;" and that charity, or the love of one's neighbor, extends so far as to say, "Do to another the good which you would wish to receive from him." Thus when the gospel said, that this precept contained the whole of the law and the prophets, it announced nothing more than the precept of the law of nature.
Q.Does it enjoin forgiveness of injuries?
A.Yes, when that forgiveness implies self-preservation.
Q.Does it prescribe to us, after having received a blow on one cheek, to hold out the other?
A.No; for it is, in the first place, contrary to the precept of loving our neighbor as ourselves, since thereby we should love, more than ourselves, him who makes an attack on our preservation.

Secondly, such a precept in its literal sense, encourages the wicked to oppression and injustice.

The law of nature has been more wise in prescribing a calculated proportion of courage and moderation, which induces us to forget a first or unpremediated injury, but which punishes every act tending to oppression.
Q.Does the law of nature prescribe to do good to others beyond the bounds of reason and measure?
A.No; for it is a sure way of leading them to ingratitude.

Such is the force of sentiment and justice implanted in the heart of man, that he is not even grateful for benefits conferred without discretion.

There is only one measure with them, and that is to be just.
Q.Is alms-giving a virtuous action?
A.Yes, when it is practised according to the rule first mentioned; without which it degenerates into imprudence and vice, inasmuch as it encourages laziness, which is hurtful to the beggar and to society; no one has a right to partake of the property and fruits of another's labor, without rendering an equivalent of his own industry.
Q.Does the law of nature consider as virtues faith and hope, which are often joined with charity?
A.No; for they are ideas without reality; and if any effects result from them, they turn rather to the profit of those who have not those ideas, 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.