wealth. So that, the principle of repressive institutions being
the direct opposite of all those on which the welfare of society
depends, there is a constant elimination of all parts of the
penal system as well as all judicial paraphernalia, and the final
inference from this movement is that the guarantee of order lies
neither in fear nor punishment; consequently, neither in hell nor
religion.

What a subversion of received ideas! What a denial of all that
it is the business of the Academy of Moral Sciences to defend!
But, if the guarantee of order no longer lies in the fear of a
punishment to be suffered, either in this life or in another,
where then are to be found the guarantees protective of persons
and property? Or rather, without repressive institutions, what
becomes of property? And without property, what becomes of the
family?

The Academy, which knows nothing of all these things, replies
without agitation:--

"Review the various phases of the organization of the family upon
the soil of France from ancient times down to our day."

Which means: Determine, by the previous progress of family
organization, the conditions of the existence of the family in a
state of equality of fortunes, voluntary and free association,
universal solidarity, material comfort and luxury, and public
order without prisons, courts, police, or hangmen.

There will be astonishment, perhaps, at finding that the Academy