Even the precept of doing unto others as we would have them do unto us has no true foundation other than conscience and sentiment; for where is the precise reason for me, being myself, to act as if I were another, especially when I am morally certain of never finding myself in the same situation? And who will guarantee me that in very faithfully following this maxim I will get others to follow it similarly with me? The wicked man gets advantage from the just man’s probity and his own injustice. He is delighted that everyone, with the exception of himself, be just. This agreement, whatever may be said about it, is not very advantageous for good men. When the strength of an expansive soul makes me identify myself with my fellow, and I feel that I am, so to speak, in him, it is in order not to suffer that I do not want him to suffer. I am interested in him for love of myself, and the reason for the precept is in nature itself, which inspires in me the desire of my well-being in whatever place I feel my existence. From this I conclude that it is not true that the precepts of natural law are founded on reason alone. They have a base more solid and sure. Love of men derived from love of self is the principle of the human justice. The summation of all morality is given by the Gospel in its summation of the law.