It is a common error to imagine "that this injustice will be felt only by the lower orders who suffer from it;" and from thence to conclude "that it can only be corrected by violence." But in answer to this it may, in the first place, be observed that all suffer from it, the rich who engross, as well as the poor who want. Secondly, it has been endeavoured to be shown in the course of the present work that men are not so entirely governed by self-interest as has frequently been supposed. It appears, if possible, still more clearly that the selfish are not governed solely by sensual gratification or the love of gain, but that the desire of eminence and distinction is, in different forms, an universal passion. Thirdly and principally, the progress of truth is the most powerful of all causes.
Nothing can be more improbable than to imagine, that theory, in the best sense of the word, is not essentially connected with practice. That which we can be persuaded clearly and distinctly to approve, will inevitably modify our conduct. When men shall habitually perceive the folly of individual splendour, and when their neighbours are impressed with a similar disdain, it will be impossible they should pursue the means of it with the same avidity as before.
It will not be difficult to trace, in the progress of modern Europe from barbarism to refinement, a tendency towards the equalization of conditions.
In the feudal times, as now in India and other parts of the world, men were born to a certain station, and it was nearly impossible for a peasant to rise to the rank of a noble. Except the nobles, there were no men that were rich; for commerce, either external or internal, had scarcely an existence.