in so acting they assume a feeble sense of power in him who allows himself to be made the recipient of their gift. Thus originate rights, as acknowledged and guaranteed stages of power. If the proportions of power are materially shifted, rights disappear and new ones are formed, as is shown by the right of nations, in its constant decay and re-formation. If our power materially decreases, the feelings of those who, hitherto, have guaranteed our rights, undergo a change: they weigh in their minds, whether they may again put us back into the former full possession of power—if they feel unable to do so, they, thenceforth, deny our "rights." If our power considerably increases, the feelings of those who hitherto recognised it and of whose recognition we stand no longer in need, likewise suffer a change: they will, indeed, try to reduce it to its former level, they will desire to interfere and, in so doing, refer to their duty,— but this is useless word-fencing. Wherever right pre-vails, a certain condition and degree of power will be maintained, while a decrease and increase will be warded off. The right of others is the surrender of our sense of power to the sense of power in these others. As soon as our power proves utterly shattered and broken down, our rights cease: conversely, when our power becomes largely extended, the rights of others, such as we hitherto admitted them to be, cease in our estimation. The “fair person" thus constantly requires the delicate tact of a balance for the stages of power and right
