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which, under the existing state of things, are offered to the different classes of society.
Suppose the case of two persons agreeing to labour jointly, and that the result of their labour is to be common property. Then, were either of them, at any time, to increase his exertions beyond their previous amount, only half of the resulting benefit would fall to his share; were he to relax them, he would bear only half the loss. If, therefore, we may estimate the motives for exertion by the magnitude of the personal consequences expected by each individual, these motives would in this case have only half the force, which they would have, were each labouring separately for his own individual benefit. Similarly, in the case of three partners, they would have only one third of the force—in the case of four, only one fourth—and in a multitude, no force whatever. For beyond a certain point of minuteness, the interest would be so small as to elude perception, and would obtain no hold whatever on the human mind.
In this, I have not assumed that the produce of the labour is to be equally divided, but merely, that all are equally interested in it, so long as it is unknown how it will be divided; and, therefore, that
