|
|
|
|
|
|
I am led to the view that it cannot in and of itself be regarded as an ethical principle; that it must be regarded as instrumental or a corollary of some other principle such as freedom. |
|
|
|
|
|
|
|
|
Some hypothetical examples may illustrate the fundamental difficulty. Suppose there are four Robinson Crusoes, independently marooned on four islands in the same neighborhood. One happened to land on a large and fruitful island which enables him to live easily and well. The others happened to land on tiny and rather barren islands from which they can barely scratch a living. One day, they discover the existence of one another. Of course, it would be generous of the Crusoe on the large island if he invited the others to join him and share its wealth. But suppose he does not. Would the other three be justified in joining forces and compelling him to share his wealth with them? Many a reader will be tempted to say yes. But before yielding to this temptation, consider precisely the same situation in different guise. Suppose you and three friends are walking along the street and you happen to spy and retrieve a $ 20 bill on the pavement. It would be generous of you, of course, if you were to divide it equally with them, or at least blow them to a drink. But suppose you do not. Would the other three be justified in joining forces and compelling you to share the $ 20 equally with them? I suspect most readers will be tempted to say no. And on further reflection, they may even conclude that the generous course of action is not itself clearly the "right" one. Are we prepared to urge on ourselves or our fellows that any person whose wealth exceeds the average of all persons in the world should immediately dispose of the excess by distributing it equally to all the rest of the world's inhabitants ? We may admire and praise such action when undertaken by a few. But a universal "potlatch" would make a civilized world impossible. |
|
|
|
|
|
|
|
|
In any event, two wrongs do not make a right. The unwillingness of the rich Robinson Crusoe or the lucky finder of the $ 20 bill to share his wealth does not justify the use of coercion by the others. Can we justify being judges in our own case, deciding on our own when we are entitled to use force to extract what we regard as our due from others? Or what we regard as not their due? Most differences of status or position or wealth |
|
|
|
|
|