New-York daily tribune. [volume] (New-York [N.Y.]) 1842-1866, 1852-07-03

health, spiritual culture, interior harmony, and
glorious beatitude, which is implied IN the Gins
tian verify that man is made in the image OF uod'
The development and sovereignty OF the Indl-
vdual chimera without the possession OF prop
erty. The universal instinct which breads pow
erty, as the GROWING terror Of life is genuine
impulse of nature. II one sense, it is true, that
the rich man cannot enter the Kingdom OF Heaven,
it is equally true in another sense, that the hng-
dom Of Heaven cannot enter within the soul OF the
poor man. He is shut out from the command oil
himself which is the essential foundation of celes-
tial felicity. He cannot do what he will with his
own; for he has neither choice nor ownership
lie is under bondage TO the external world, TO So
ciety, to his own physical wants. His very self
hood is eaten out Of him by the canker of sharp
necessity and memorable care. He has no guar
antee that he can find place to lay his head, for
houses and lands are monopoized He may be in
want of food to eat, fer the silver and gold are no
lenger the Lords, nor the cattle on thousand
hills, but have become the prey OF the strong, and
the shrewd and the uDgodly. Even the right to
gain his bread by the sweat Of his brow depends
on the convenience of capital, which may be the
least in need OF his work, when he most wants
something to eat. Still less has he any chance Of
attaining the spiritual culture and harmony which
are the brthright Of mantle golden fruitage of al
fecten and hepe-the entertainments ofpoetry-the
charms of divine phlosophy-the ample revelations
of science-and the serene grandeur Of thought
and ft cling inspired by the consciousness Of an
ever-present God. Alas he is the first to lose
the sentiment of humanity amid the dis nal shades
Of ignorance and the blind terrors of superstition
Hence maintain that man cannot be man
without property. He cannot be his own, with
out an outward Owndom. lie cannot be master
of his soul, without first being master of external
nature. If he would be individual, he must
also be proprietor. In fact, this is involved in
the very significance of the terms. If the indi-
vdual is dirided off (iadiriduali-edJ he must pos
sess something peculiar, proper to himself PRO
prium property orhe might well be lost in the
mass.
Socialism, accordingly, which aims to make all
society body Of proprietors,- each man
the ownership of everything essential to his de-
yelopment, establishes the sovereignty of the
individual.
The whole course Of political progress tends to
the same result. He must be stone-blnd who
does not see that the revolutionary spirit Of tile
age is a struggle for individual sOyerelgnty-fOr
the Inauguration of man in the power aud glory
of universal humanity. This tendency il appa-
rent from the progress of history, and its sue
cessive gradatiOns may be easily traced to their
first principles in human nature.
In a state of society, where brute force and
cunning are the prominent features, monarchy Is
the natural, perhaps the inevitable order. The
sovereignty of one man usurps the sovereignty OF
the people. The will of the masses, and OF course,
the will Of the individuals composing the masses,
is lost in the will of the despot. The sentiment
of humanity is absorbed in the possession OfpOwer.
step in advance is gained by the development Of
aristocTacy. The sovereignty is claimed by a
privileged few, to whom the masses are subservi
ent instead of TO the monarchy. But here is q
step toward the diffusion of privilege. The one
man power has yielded to the power of the mag
mates. Humanity, however, is far from its goal
The will of the dear God who loyeth all is not
yet accomplished. Democracy must be estab-
lshed prOclaiming equality against privilege, the
people against the aristocracy, the against
classes, man against men. But the practical
working of democracy effects only the sovereignty
OF the majority. Taking power from the few, who
had seized it from the monarch 1.-THE one-man
power,) it gives it to the many. But with all its
pretensions, democracy does not emancipate the
masses. The sovereignty of the individual has
not yet arrived because the majority to great
extent ignores the interests of the minority, and
the majority of to. day may become the minority
of tomorrow Hence democracy does not guar
antee the rights of universal humanity hence it
is but a stepping stone TO better things to come
and hence new and larger development in the
cycle of the ages is certain as that man has
been made partsker Of an infinite nature. The
last step is the emancipation Of humanity by in
nugurating the sovereignty of the individual. This
is the object Of Socialism, or at least that form OF
Socialism, which is better known as Association.
The Socialist or Associative idea Of human
society is not monarchy the sovereignty of one
man,-nor aristocracy, the sovereignty of privi-
legged class,-nor democracy, the sovereignty of
majority for the time beng,-but humanity, or the
integral sovereignty of the individual
This, as we have stated, is a prominent thesis
of the present work. But it is not so original as
the author seems to suppose. 1t underies more
or less definitely expressed, the great humanitary
movement the instinct of which gave such fer
vent inspiration to Rousseau, which found de-
voted apostle in Herder, which softened the arid
formulas of Kant and Fichte by the promise of a
glorious future for the race, which has blended
with the highest philosophy and poetry of the
present age, which has fred the mOster-spirts Of
the world with quenchless feryor, and which in
another form, is now everywhere at work in the
hearts of the people, and with " fear Of change
perplexing monarchs" Among social reformers
by profession st. Simon and Fourier regarded the
sovereignty Of the individual as the ultimate end