lles, which
would be unjust in the extreme. To avoid this injustice, the worth of
the persons should be estimated, and the spoils divided accordingly.
Suppose that the worth of Achilles is double that of Ajax: the former's
share is eight, the latter four. There is no arithmetical equality, but
a proportional equality. It is this comparison of merits, rationum,
that Aristotle calls distributive justice. It is a geometrical
proportion."--Toullier: French Law according to the Code.

Are Achilles and Ajax associated, or are they not? Settle that, and
you settle the whole question. If Achilles and Ajax, instead of being
associated, are themselves in the service of Agamemnon who pays them,
there is no objection to Aristotle's method. The slave-owner, who
controls his slaves, may give a double allowance of brandy to him who
does double work. That is the law of despotism; the right of slavery.

But if Achilles and Ajax are associated, they are equals. What matters
it that Achilles has a strength of four, while that of Ajax is only two?
The latter may always answer that he is free; that if Achilles has a
strength of four, five could kill him; finally, that in doing personal
service he incurs as great a risk as Achilles. The same argument applies
to Thersites. If he is unable to fight, let him be cook, purveyor, or
butler. If he is good for nothing, put him in the hospital. In no case
wrong him, or impose upon him laws.

Man must live in one of two states: either in society, or out of it.
In society, conditions are necessarily equal, except in the degree of
esteem and consideration which each one may receive. Out of society, man
is so much raw material, a capitalized tool, and often an incommodious
and useless piece of furniture.

2. Equite, justice, and society, can exist only between individuals of
the same species. They form no part of the relations of different races
to each other,--for instance, of the wolf to the goat, of the goat to
man, of man to God, much less of God to man. The attribution of justice,
equity, and love to the Supreme Being is pure anthropomorphism; and the
adjectives just, merciful, pitiful, and the like, should be stricken
from our litanies. God can be regarded as just, equitable, and good,
only to another God. Now, God has no associate; consequently, he cannot
experience social affections,--such as goodness, equite, and justice.
Is the shepherd said to be just to his sheep and his dogs? No: and if