To demand of a man, who
does not care to live any longer for himself, that he should live
on as a mere machine for the advantage of others is an extravagant
pretension.
Although men's powers differ, their rights are alike. Their rights do
not rest upon their powers, because Right is of a moral complexion;
they rest on the fact that the same will to live shows itself in
every man at the same stage of its manifestation. This, however, only
applies to that original and abstract Right, which a man possesses as
a man. The property, and also the honour, which a man acquires for
himself by the exercise of his powers, depend on the measure and kind
of power which he possesses, and so lend his Right a wider sphere of
application. Here, then, equality comes to an end. The man who is
better equipped, or more active, increases by adding to his gains, not
his Right, but the number of the things to which it extends.
In my chief work[1] I have proved that the State in its essence is
merely an institution existing for the purpose of protecting its
members against outward attack or inward dissension. It follows from
this that the ultimate ground on which the State is necessary is the
acknowledged lack of Right in the human race. If Right were there, no
one would think of a State; for no one would have any fear that his
rights would be impaired; and a mere union against the attacks of wild
beasts or the elements would have very little analogy with what we
mean by a State.
Pages:
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50