These no doubt are but slight indications. It is with morality in this respect as it is with politics. The progress is at first so slow as, for the most part, to elude the observation of mankind; nor can it be adequately perceived but by the contemplation and comparison of events during a considerable portion of time. After a certain interval, the scene is more fully unfolded, and the advances appear more rapid and decisive. While wealth was every thing, it was to be expected that men would acquire it, though at the expense of conscience and integrity. The abstract ideas of justice had not yet been so concentred, as to be able to overpower what dazzles the eye, or promises a momentary gratification. In proportion as the monopolies of rank and corporation are abolished, the value of superfluities will decline.
In proportion as republicanism gains ground, men will be estimated for what they are, and not for their accidental appendages.
Let us reflect on the gradual consequences of this revolution of opinion.
Liberality of dealing will be among its earliest results" and, of consequence, accumulation will become less frequent and enormous. Men will not be disposed, as now, to take advantage of each other's distresses. They will not consider how much they can extort, but how much it is reasonable to require. The master-tradesman who employs labourers under him, will be disposed to give a more ample reward to their industry" which he is at present enabled to tax, chiefly by the accidental advantage of possessing a capital. Liberality on the part of his employer will complete in the mind of the artisan, what ideas of political justice will probably have begun. He will no longer spend the surplus of his earnings in that dissipation, which is one of the principal of those causes that at present subject him to the arbitrary pleasure of a superior. He will escape from the irresolution of slavery and the fetters of despair, and perceive that independence and ease are scarcely less within his reach than that of any other member of the community.
This is an obvious step towards the still further progression, in which the labourer will receive entire whatever the consumer may be required to pay, without having a capitalist, an idle and useless monopolizer, as he will then be found, to fatten upon his spoils.
The same sentiments that lead to liberality of dealing will also lead to liberality of distribution. The trader, who is unwilling to grow rich by extorting from his customers or his workmen, will also refuse to become rich by the not inferior injustice, of withholding from his indigent neighbour the gratuitous supply of which he stands in need. The habit which was created in the former case of being contented with moderate gains, is closely connected with the habit of being contented with slender accumulation. He that is not anxious to add to his heap, will not be reluctant by a benevolent distribution to prevent its increase. Wealth was at one period almost the single object of pursuit that presented itself to the gross and uncultivated mind. Various objects will hereafter divide men's attention, the love of liberty, the love of equality, the pursuits of art and the desire of knowledge. These objects will not, as now, be confined to a few, but will gradually be laid open to all. The love of liberty obviously leads to a sentiment of union, and a disposition to sympathize in the concerns of others. The general diffusion of truth will be productive of general improvement; and men will daily approximate towards those views according to which every object will be appreciated at its true value. Add to which, that the improvement of which we speak is public, and not individual. The progress is the progress of all. Each man will find his sentiments of justice and rectitude echoed by the sentiments of his neighbours. Apostasy will be made eminently improbable, because the apostate will incur, not only his own censure, but the censure of every beholder.
One objection may perhaps be inferred from these considerations. "If the inevitable progress of improvement insensibly lead towards equality, what need was there of proposing it as a specific object to men's consideration?"
The answer to this objection is easy. The improvement in question consists in a knowledge of truth. But our knowledge will be very imperfect, so long as this great branch of universal justice fails to constitute a part of it. All truth is useful; can this truth, which is perhaps the most fundamental of all moral principles, be without its benefit? Whatever be the object towards which mind irresistibly advances, it is of no mean importance to us to have a distinct view of that object. Our advances will thus become accelerated. It is a well known principle of morality "that he who proposes perfection to himself, though he will inevitably fall short of what he pursues, will make a more rapid progress, than he contented to aim only at what is imperfect." The benefits to be derived in the interval from a view of equality as one of the great objects to which we are tending, are exceedingly conspicuous. Such a view will strongly conduce to make us disinterested now. It will teach us to look with contempt upon mercantile speculations, commercial prosperity, and the cares of gain. It will impress us with a just apprehension of what it is of which man is capable, and in which his perfection consists; and will fix our ambition and activity upon the worthiest objects. Intellect cannot arrive at any great and illustrious attainment, however much the nature of intellect may carry us towards it, without feeling some presages of its approach; and it is reasonable to believe that, the earlier these presages are introduced, and the more distinct they are made, the more auspicious will be the event.