liberty and property, of honour and reputation. But in two ways your
neighbour's business may become yours in justice. The first way is, if
you have any contract with him, whether a formal contract, as that
between a railway company and its passengers, or a virtual contract,
by reason of some office that you bear, as the office of a bishop and
pastor in relation to the souls of his flock. The second way in which
commutative justice binds you to positive action, is when undue damage
is likely to occur to another from some activity of yours. If, passing
by, I see my neighbour's house on fire, not having contracted to watch
it for him, and not having caused the fire myself, I am not bound in
strict justice to warn him of his danger. I am bound indeed by
charity, but that is not the point here. But if the fire has broken
out from my careless use of fire, _commutative justice_ binds me to
raise the alarm.

8. The most notable potential parts of Justice--Religion, Obedience,
Truthfulness--enter into the treatise of Natural Law.

_Readings_.--Ar., _Eth_., V., i.; Plato, _Rep_., 433 A; _ib_., 443 C,
D, E; St. Thos., 2a 2a, q. 58, art. 2, in corp; _ib_., q. 58, art. 5;
_ib_., q. 58, art. 6, in corp; _ib_., q. 58, art. 7; _ib_., q. 58, art
9, in corp.; _ib_., q. 61, art. 1, in corp.; _ib_., q. 61, art. 3, in
corp.; Ar., _Eth_., V., ii., 12, 13; St. Thos., 2a 2a, q. 62, art. 1,
in corp., ad 2.


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PART II. DEONTOLOGY.