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CHAPTER II.: RELATIONS BETWEEN THE LAWS CONCERNING OFFENCES, RIGHTS, OBLIGATIONS, AND SERVICES. - Jeremy Bentham, The Works of Jeremy Bentham, vol. 3 [1843]

Edition used:

The Works of Jeremy Bentham, published under the Superintendence of his Executor, John Bowring (Edinburgh: William Tait, 1838-1843). 11 vols. Vol. 3.

Part of: The Works of Jeremy Bentham, 11 vols.

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CHAPTER II.

RELATIONS BETWEEN THE LAWS CONCERNING OFFENCES, RIGHTS, OBLIGATIONS, AND SERVICES.

In a code of laws, everything turns upon offences, rights, obligations, services. Clear ideas of the meaning of these abstract terms are therefore desirable, and on this account it is necessary to know how these different notions are formed, and what are their reciprocal relations. To show their mode of generation, is to show their nature.

A period may be easily imagined when men existed without laws, without obligations, without crimes, without rights. What would they then possess? Persons, things, actions; persons and things, the only real beings; actions, which exist only for a fleeting moment, which perish the instant that they are born, but which still leave a numerous posterity.

Among these actions, some will produce great evils, and the experience of these evils will give birth to the first moral and legislative ideas. The strongest will desire to stop the course of these mischievous actions—they will call them crimes. This declaration of will, when clothed with an exterior sign, will receive the title of law.

Hence, to declare by a law that a certain act is prohibited, is to erect such act into a crime. To assure to individuals the possession of a certain good, is to confer a right upon them. To direct men to abstain from all acts which may disturb the enjoyment of certain others, is to impose an obligation on them. To make them liable to contribute by a certain act to the enjoyment of their fellows, is to subject them to a service. The ideas of law, offence, right, obligation, service, are therefore ideas which are born together, which exist together, and which are inseparably connected.

These objects are so simultaneous that each of these words may be substituted the one for the other. The law directs me to support you—it imposes upon me the obligation of supporting you—it grants you the right of being supported by me—it converts into an offence the negative act by which I omit to support you—it obliges me to render you the service of supporting you. The law prohibits me from killing you—it imposes upon me the obligation not to kill you—it grants you the right not to be killed by me—it converts into an offence the positive act of killing you—it requires of me the negative service of abstaining from killing you.

It is only by creating offences (that is to say, by erecting certain actions into offences) that the law confers rights. If it confer a right, it is by giving the quality of offences to the different actions by which the enjoyment of this right might be interrupted or opposed. The division of rights ought therefore to correspond with the division of offences.

Offences, inasmuch as they concern a determinate individual, may be distributed into four classes, according to the four points in which he may be injured:—Offences against the person—offences against honour—offences against property—offences against condition. In the same manner, rights may be distributed into four classes:—Rights of security for the person—rights of security for honour—rights of security for property—rights of security for condition.

The distinction between rights and offences is therefore strictly verbal—there is no difference in the ideas. It is not possible to form the idea of a right, without forming the idea of an offence.

I imagine to myself the legislator contemplating human actions according to the best of his judgment: he prohibits some, he directs others: there are others which he equally abstains from commanding or prohibiting. By the prohibition of the first, he creates positive offences: by the injunction of the second, he creates negative offences. But to create a positive offence, is to create an obligation not to act—to create a negative offence is to create an obligation to act. To create a positive offence, is to create a negative service (the service which consists in abstaining from a hurtful action.) To create a negative offence is to create a positive service (the service which consists in the performance of a useful action.) To create offences, is therefore to create obligations or forced services: to create obligations or forced services, is therefore to confer rights.

With reference to actions, with respect to which the legislator neither pronounces a prohibition nor an injunction, he neither creates an offence, an obligation, nor a forced service. Still he creates a certain right, or leaves you a power you already possessed, that of acting or not acting as you like. If, with respect to these same actions, there had previously existed an injunction or a prohibition, and this injunction or prohibition had been revoked, it might be said without difficulty that the right which was restored to you, the law conferred or restored it. The only difference is, that in the one case you hold the right through the activity of the law; in the other case, you hold it through its inactivity. In the actual state, it appears as if you owed it to the law alone, whilst beforehand you appeared to be indebted partly to the law and partly to nature.

You owe it to nature, inasmuch as it is the exercise of a natural faculty;—you owe it to the law, inasmuch as it might extend the same prohibition to this as well as to other actions.

With respect to those actions which the law refrains from directing or prohibiting, it bestows a positive right,—the right of performing or not performing them without molestation from any one in the use of your liberty.

I may stand or sit down—I may go in or go out—I may eat or not eat, &c.: the law says nothing upon the matter. Still the right which I exercise in this respect I derive from the law, because it is the law which erects into an offence every species of violence by which any one may seek to prevent me from doing what I like.

This, then, is the connexion between these legal entities: they are only the law considered under different aspects; they exist as long as it exists; they are born and they die with it. There is nothing more simple, and mathematical propositions are not more certain. This is all that is necessary for obtaining clear ideas of the laws, and yet nothing of this is found in any book of jurisprudence; the contrary is, however, everywhere found. There have been so many errors of this kind, that it may be hoped that the sources of error are exhausted.

The words rights and obligations, have raised those thick vapours which have intercepted the light: their origin has been unknown; they have been lost in abstractions. These words have been the foundations of reasoning, as if they had been eternal entities which did not derive their birth from the law, but which, on the contrary, had given birth to it. They have never been considered as productions of the will of the legislator, but as the productions of a chimerical law—a law of nations—a law of nature.

I shall only add another word upon the importance of clear ideas respecting the origin of rights and obligations. They are the children of the law; they ought never, therefore, to be set in opposition to one another: they are the children of the law; they should, like the law itself, be subordinate to general utility.

The fundamental idea, the idea which serves to explain all the others, is that of an offence. It possesses clearness by itself; it presents an image; it addresses itself to the senses, it is intelligible to the most limited mind. An offence is an act from which evil results. To do a positive act, is to put one’s self in motion; to do a negative act, is to remain still. Now, a body in motion, or a body at rest, presents an image; an individual wounded, an individual suffering, in consequence of any action, presents an equally familiar image. It is not the same with the fictitious entities called rights and obligations. They cannot be depicted under any form; they may, however, be connected with sensible images, but they then cease to be abstractions; they are united to real things, as in the expressions, the right to do a certain act—the obligation to perform it or not to perform it. The more nearly such expressions convey the idea of an offence, the more easily are they understood.