the species, as a whole, would fail to hold its ground in presence of antagonistic species and competing species.
The broad fact, then, here to be noted, is that Nature's modes of treatment inside the family-group and outside the family-group are diametrically opposed to one another; and that the intrusion of either mode into the sphere of the other would be fatal to the species, either immediately or remotely.
Does any one think that the like does not hold of the human species? He can not deny that within the human family, as within any inferior family, it would be fatal to proportion benefit to merit. Can he assert that outside the family, among adults, there should not be proportioning of benefit to merit? Will he contend that no mischief will result if the lowly endowed are enabled to thrive and multiply as much as, or more than, the highly endowed? A society of men, standing toward other societies in relations of either antagonism or competition, may be considered as a species, or, more literally, as a variety of a species; and it must be true of it as of other species or varieties, that it will be unable to hold its own in the struggle with other societies, if it disadvantages its superior units that it may advantage its inferior units. Surely none can fail to see that were the principle of family life to be adopted and fully carried out in social life—were reward always great in proportion as desert was small—fatal results to the society would quickly follow; and, if so, then even a partial intrusion of the family régime into the régime of the state will be slowly followed by fatal results. Society in its corporate capacity can not, without immediate or remote disaster, interfere with the play of these opposed principles under which every species has reached such fitness for its mode of life as it possesses, and under which it maintains that fitness.
I say advisedly—society in its corporate capacity: not intending to exclude or condemn aid given to the inferior by the superior in their individual capacities. Though, when given so indiscriminately as to enable the inferior to multiply, such aid entails mischief; yet in the absence of aid given by society, individual aid, more generally demanded than now, and associated with a greater sense of responsibility, would, on the average, be given with the effect of fostering the unfortunate worthy rather than the innately unworthy: there being always, too, the concomitant social benefit arising from culture of the sympathies. But all this may be admitted while asserting that the radical distinction between family-ethics and state-ethics must be maintained; and that, while generosity must be the essential principle of the one, justice must be the essential principle of the other—a rigorous maintenance of those normal relations among citizens under which each gets in return for his labor, skilled or unskilled, bodily or mental, as much as is proved to be its value by the demand for it: such return, therefore, as will enable him to thrive and rear offspring in pro-
