approaching death, and who faint when the doctor’s opinion confirms their pretence, our materialistic society is agitated and loses countenance while listening to this startling decree of the philosopher, “Thou shalt die!” Honor then to M. Leroux, who has revealed to us the cowardice of the Epicureans; to M. Leroux, who renders new philosophical solutions necessary! Honor to the anti-eclectic, to the apostle of equality!
In his work on “Humanity,” M. Leroux commences by positing the necessity of property: “You wish to abolish property; but do you not see that thereby you would annihilate man and even the name of man?… You wish to abolish property; but could you live without a body? I will not tell you that it is necessary to support this body;… I will tell you that this body is itself a species of property.”
In order clearly to understand the doctrine of M. Leroux, it must be borne in mind that there are three necessary and primitive forms of society,—communism, property, and that which to-day we properly call association. M. Leroux rejects in the first place communism, and combats it with all his might. Man is a personal and free being, and therefore needs a sphere of independence and individual activity. M. Leroux emphasizes this in adding: “You wish neither family, nor country, nor property; therefore no more fathers, no more sons, no more brothers. Here you are, related to no being in time, and therefore without a name; here you are, alone in the midst of a billion of men who to-day inhabit the earth. How do you expect me to distinguish you in space in the midst of this multitude?”
If man is indistinguishable, he is nothing. Now, he can be distinguished, individualized, only through a devotion of certain things to his use,—such as his body, his faculties, and
