第215章

Let us proceed to consider the three principal ends that punishment proposes to itself, restraint, reformation and example. Under each of these heads the arguments on the affirmative side must be allowed to be cogent, not irresistible. Under each of them considerations will occur that will oblige us to doubt universally of the propriety of punishment.

The first and most innocent of all the classes of coercion is that which is employed in repelling actual force. This has but little to do with any species of political institution, but may nevertheless deserve to be first considered. In this case I am employed (suppose, for example, a drawn sword is pointed at my own breast or that of another, with threats of instant destruction) in preventing a mischief that seems about inevitably to ensue.

In this case there appears to be no time for experiments. And yet, even here, a strict research will suggest to us important doubts. The powers of reason and truth are yet unfathomed. That truth which one man cannot communicate in less than a year, another can communicate in a fortnight.

The shortest term may have an understanding commensurate to it. When Marius said, with a stern look and a commanding countenance, to the soldier that was sent down into his dungeon to assassinate him, 'Wretch, have you the temerity to kill Marius I' and with these few words drove him to flight;Chapter t was that the grandeur of the idea conceived in his own mind made its way with irresistible force to the mind of his executioner. He had no arms for resistance; he had no vengeance to threaten; he was debilitated and deserted; it was by the force of sentiment only that he disarmed his destroyer.

If there were falsehood and prejudice mixed with the idea communicated, in this case, can we believe that truth is not still more powerful? It would be well for the human species if they were all, in this respect, like Marius, all accustomed to place an intrepid confidence in the single energy of intellect. Who shall say what there is that would be impossible to men thus bold, and actuated only by the purest sentiments? Who shall say how far the whole species might be improved, did they cease to respect force in others, and did they refuse to employ it for themselves?

The difference however between this species of coercion, and the species which usually bears the denomination of punishment, is obvious. Punishment is employed against an individual whose violence is over. He is, at present, engaged in no hostility against the community, or any of its members. He is quietly pursuing, it may be, those occupations which are beneficial to himself, and injurious to none. Upon what pretence is this man to be the subject of violence?

For restraint. Restraint from what? 'From some future injury which is to be feared lie will commit.' This is the very argument which has been employed to justify the most execrable tyrannies. By what reasonings have the inquisition, the employment of spies, and the various kinds of public censure directed against opinion been vindicated By recollecting that there is an intimate connection between men's opinions and their conduct; the immoral sentiments lead, by a very probable consequence, to immoral actions.

There is not more reason, in many cases at least, to apprehend that the man who has once committed robbery will commit it again than the man who has dissipated his property at the gaming-table or who is accustomed to profess that, upon any emergency, be will not scruple to have recourse to this expedient. Nothing can be more obvious than that, whatever precautions may be allowable with respect to the future, justice will reluctantly class among these precautions a violence to be committed on my neighbour. Nor it is oftener unjust than it is superfluous. Why not arm myself with vigilance and energy, instead of locking up every man whom my imagination may bid me fear, that I may spend my days in undisturbed inactivity? If communities, instead of aspiring, as they have hitherto done, to embrace a vast territory, and glut their vanity with ideas of empire, were contented with a small district, with a proviso of confederation in cases of necessity, every individual would then live under the public eye; and the disapprobation of his neighbours, a species of coercion not derived from the caprice of men, but from the system of the universe, would inevitably oblige him either to reform or to emigrate. - The sum of the arguments under this head is that all punishment for the sake of restraint is punishment upon suspicion, a species of punishment the most abhorrent to reason, and arbitrary in its application, that can be devised.

The second object which punishment may be imagined to propose to itself is reformation. We have already seen various objections that may be offered to it in this point of view. Coercion cannot convince, cannot conciliate, but on the contrary alienates the mind of him against whom it is employed.

Coercion has nothing in common with reason, and therefore can have no proper tendency to the cultivation of virtue. It is true that reason is nothing more than a collation and comparison of various emotions and feelings;Chapter ut they must be the feelings originally, appropriate to the question, not those which an arbitrary will, stimulated by the possession of power, may annex to it. Reason is omnipotent: if my conduct be wrong, a very simple statement, flowing from a clear and comprehensive view, will make it appear to be such; nor is it probable that there is any perverseness that would persist in vice in the face of all the recommendations with which virtue might be invested, and all the beauty in which it might be displayed.