THE passage from the state of nature to the civil state produces a very
remarkable change in man, by substituting justice for instinct in his
conduct, and giving his actions the morality they had formerly lacked.
Then only, when the voice of duty takes the place of physical impulses
and right of appetite, does man, who so far had considered only himself,
find that he is forced to act on different principles, and to consult
his reason before listening to his inclinations. Although, in this
state, he deprives himself of some advantages which he got from nature,
he gains in return others so great, his faculties are so stimulated and
developed, his ideas so extended, his feelings so ennobled, and his
whole soul so uplifted, that, did not the abuses of this new condition
often degrade him below that which he left, he would be bound to bless
continually the happy moment which took him from it for ever, and,
instead of a stupid and unimaginative animal, made him an intelligent
being and a man.
Let us draw up the whole account in terms easily commensurable. What man
loses by the social contract is his natural liberty and an unlimited
right to everything he tries to get and succeeds in getting; what he
gains is civil liberty and the proprietorship of all he possesses. If we
are to avoid mistake in weighing one against the other, we must clearly
distinguish natural liberty, which is bounded only by the strength of
the individual, from civil liberty, which is limited by the general
will; and possession, which is merely the effect of force or the right
of the first occupier, from property, which can be founded only on a
positive title.
We might, over and above all this, add, to what man acquires in the
civil state, moral liberty, which alone makes him truly master of
himself; for the mere impulse of appetite is slavery, while obedience to
a law which we prescribe to ourselves is liberty. But I have already
said too much on this head, and the philosophical meaning of the word
liberty does not now concern us.