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ion； of the capacity of physical nature； and of the principle of society itself；it does not prevent the social sentiment from stepping over the boundaries of DEBT and CREDIT。 The fields of benevolence and love extend far beyond； and when economy has adjusted its balance； the mind begins to benefit by its own justice； and the heart expands in the boundlessness of its affection。
The social sentiment then takes on a new character； which varies with different persons。 In the strong； it becomes the pleasure of generosity； among equals； frank and cordial friendship； in the weak； the pleasure of admiration and gratitude。
The man who is superior in strength； skill； or courage； knows that he owes all that he is to society； without which he could not exist。 He knows that； in treating him precisely as it does the lowest of its members； society discharges its whole duty towards him。 But he does not underrate his faculties； he is no less conscious of his power and greatness； and it is this voluntary reverence which he pays to humanity； this avowal that he is but an instrument of Nature；who is alone worthy of glory and worship；it is； I say； this simultaneous confession of the heart and the mind； this genuine adoration of the Great Being； that distinguishes and elevates man； and lifts him to a degree of social morality to which the beast is powerless to attain。 Hercules destroying the monsters and punishing brigands for the safety of Greece； Orpheus teaching the rough and wild Pelasgians；neither of them putting a price upon their services；there we see the noblest creations of poetry； the loftiest expression of justice and virtue。
The joys of self…sacrifice are ineffable。
If I were to compare human society to the old Greek tragedies； I should say that the phalanx of noble minds and lofty souls dances the strophe； and the humble multitude the antistrophe。 Burdened with painful and disagreeable tasks； but rendered omnipotent by their number and the harmonic arrangement of their functions； the latter execute what the others plan。 Guided by them； they owe them nothing； they honor them； however； and lavish upon them praise and approbation。
Gratitude fills people with adoration and enthusiasm。
But equality delights my heart。 Benevolence degenerates into tyranny； and admiration into servility。 Friendship is the daughter of equality。 O my friends！ may I live in your midst without emulation； and without glory； let equality bring us together； and fate assign us our places。 May I die without knowing to whom among you I owe the most esteem！
Friendship is precious to the hearts of the children of men。
Generosity； gratitude （I mean here only that gratitude which is born of admiration of a superior power）； and friendship are three distinct shades of a single sentiment which I will call equite； or SOCIAL PROPORTIONALITY。＇1＇ Equite does not change justice： but； always taking equite for the base； it superadds esteem； and thereby forms in man a third degree of sociability。 Equite makes it at once our duty and our pleasure to aid the weak who have need of us； and to make them our equals； to pay to the strong a just tribute of gratitude and honor； without enslaving ourselves to them； to cherish our neighbors； friends； and equals； for that which we receive from them； even by right of exchange。 Equite is sociability raised to its ideal by reason and justice； its commonest manifestation is URBANITY or POLITENESS； which； among certain nations； sums up in a single word nearly all the social duties。
＇1＇ I mean here by equite what the Latins called humanitas；that is； the kind of sociability which is peculiar to man。 Humanity； gentle and courteous to all； knows how to distinguish ranks； virtues； and capacities without injury to any。
It is the just distribution of social sympathy and universal love。
Now； this feeling is unknown among the beasts； who love and cling to each other； and show their preferences； but who cannot conceive of esteem； and who are incapable of generosity； admiration； or politeness。
This feeling does not spring from intelligence； which calculates； computes； and balances； but does not love； which sees； but does not feel。 As justice is the product of social instinct and reflection combined； so equite is a product of justice and taste combinedthat is； of our powers of judging and of idealizing。
This productthe third and last degree of human sociabilityis determined by our complex mode of association； in which inequality； or rather the divergence of faculties； and the speciality of functionstending of themselves to isolate laborersdemand a more active sociability。
That is why the force which oppresses while protecting is execrable； why the silly ignorance which views with the same eye the marvels of art； and the products of the rudest industry； excites unutterable contempt； why proud mediocrity； which glories in saying； 〃I have paid youI owe you nothing；〃 is especially odious。
SOCIABILITY； JUSTICE； EQUITEsuch； in its triplicity； is the exact definition of the instinctive faculty which leads us into communication with our fellows； and whose physical manifestation is expressed by the formula： EQUALITY IN NATURAL WEALTH； AND THE PRODUCTS OF LABOR。
These three degrees of sociability support and imply each other。
Equite cannot exist without justice； society without justice is a solecism。 If； in order to reward talent； I take from one to give to another； in unjustly stripping the first； I do not esteem his talent as I ought； if； in society； I award more to myself than to my associate； we are not really associated。 Justice is sociability as manifested in the division of material things； susceptible of weight and measure； equite is justice accompanied by admiration and esteem；things which cannot be measured。
From this several inferences may be drawn。
1。 Though we are free to grant our esteem to one more than to another； and in all possible degrees； yet we should give no one more than his proportion of the common wealth； because the duty of justice； being imposed upon us before that of equite； must always take precedence of it。 The woman honored by the ancients； who； when forced by a tyrant to choose between the death of her brother and that of her husband； sacrificed the latter on the ground that she could find another husband but not another brother；that woman； I say； in obeying her sense of equite； failed in point of justice； and did a bad deed； because conjugal association is a closer relation than fraternal association； and because the life of our neighbor is not our property。
By the same principle； inequality of wages cannot be admitted by law on the ground of inequality of talents； because the just distribution of wealth is the function of economy；not of enthusiasm。
Finally； as regards donations； wills； and inheritance； society； careful both of the personal affections and its own rights； must never permit love and partiality to destroy justice。 And； though it is pleasant to think that the son； who has been long associated with his father in business； is more capable than any one else of carrying it on； and that the citizen； who is surprised in the midst of his task by death； is best fitted； in consequence of his natural taste for his occupation； to designate his successor； and though the heir should be allowed the right of choice in case of more than one inheritance；nevertheless； society can tolerate no concentration of capital and industry for the benefit of a single man； no monopoly of labor； no encroachment。＇1＇
＇1＇ Justice and equite never have been understood。
〃Suppose that some spoils； taken from the enemy； and equal to twelve； are to be divided between Achilles and Ajax。 If the two persons were equal； their respective shares would be arithmetically equal： Achilles would have six； Ajax six。 And if we should carry out this arithmetical equality； Thersites would be entitled to as much as Achilles； which would be unjust in the extreme。 To avoid this injustice； the worth of the persons should be estimated； and the spoils divided accordingly。 Suppose that the worth of Achilles is double that of Ajax： the former's share is eight； the latter four。 There is no arithm