In the discussion and inculcation of the moral duties and virtues, there
has been, in all ages, a tendency to suppress correlative facts, and to
affirm unconditionally what is true only with a condition. Thus, the
admirable nature of Justice, and the happiness of the Just man, are a
proper theme to be extolled with all the power of eloquence. It has been
so with every civilized people, pagan as well as Christian. In the
dialogues of Plato, justice is a prominent subject, and is adorned with
the full splendour of his genius. Aristotle, in one of the few moments
when he rises to poetry, pronounces justice "greater than the
evening-star or the morning-star". Now all this panegyric is admissible
only on the supposition of _reciprocal_ justice. Plato, indeed, had the
hardihood to say that the just man is happy in himself, and by reason of
his justice, even although others are unjust to him; but the position is
untenable. A man is happy in his justice if it procure for him justice
in return; as a citizen is happy in his civil obedience, if it gain him
protection in return. There are two parties in the case, and the
moralist should obtain access to both; he should induce the one to
fulfil his share before promising to the other the happiness of justice
and obedience. It may be rhetorical, but it is not true, that justice
will make a man happy in a society where it is not reciprocated.
Justice, in these circumstances, is highly noble, praiseworthy,
virtuous; but the applying of these lofty compliments is the proof that
it does not bring happiness, and is an attempt to compensate the
deficiency. There is a certain tendency, not very great as human nature
is constituted, for justice to beget justice in return--for social
virtue on one side to procure it on the other side. This is a certain
encouragement to each man to perform his own part, in hope that the
other party concerned may do the same. Still, the reciprocity
occasionally fails, and with that the benefits to the just agent. It is