The better to understand the futility of the present objection, it may be proper to enter into a more accurate consideration of the sense of the term luxury. It depends upon the meaning in which it is understood, to determine whether it is to be regarded as a virtue or a vice. If we understand by a luxury, something which is to be enjoyed exclusively by some, at the expence of undue privations, and a partial burthen upon others; to indulge ourselves in luxury is then a vice. But, if we understand by luxury, which is frequently the case, every accommodation which is not absolutely necessary to maintain us in sound and heathful existence, the procuring and communication of luxuries may then be virtuous. The end of virtue, is to add to the sum of pleasurable sensation. The beacon and regulator of virtue, is impartiality, that we shall not give that exertion to procure the pleasure of an individual, which might have been employed in procuring the pleasure of many individuals.

Within these limits every man is laudably employed, who procures to himself or his neighbour a real accession of pleasure; and he is censurable, who neglects any occasion of being so employed. We ought not to study that we may live, but to live that we may replenish existence with the greatest number of unallayed, exquisite and substantial enjoyments.

Let us apply these reflections to the state of equality we have endeavoured to delineate. It appeared in that delineation4, that the labour of half an hour per diem on the part of every individual in the community, would probably be sufficient to procure for all the necessaries of life. This quantity of industry therefore, though prescribed by no law, and inforced by no direct penalty, would be most powerfully imposed upon the strong in intellect, by a sense of justice, and upon the weak, by a sense of shame.

After this, how would men spend the remainder of their time? Not probably in idleness, not all men, and the whole of their time, in the pursuit of intellectual attainments. There are many things, the fruit of human industry, which, though not to be classed among the necessaries of life, are highly conducive to our well being. The criterion of these things will appear, when we have ascertained what those accommodations are which will give us real pleasure, after the insinuations of vanity and ostentation shall have dismissed. A considerable portion of time would probably be dedicated, in an enlightened community, to the production of such accommodations.

A labour of this sort is perhaps not inconsistent with the most desirable state of human existence. Laborious employment is a calamity now, because it is imperiously prescribed upon men as the condition of their existence, and because it shuts them out from a fair participation in the means of knowledge and improvement. When it shall be rendered in the strictest sense voluntary, when it shall cease to interfere with our improvement, and rather become a part of it, or at worst be converted into a source of amusement and variety, it may then be no longer a calamity, but a benefit. Thus it appears that a state of equality need not be a state of Stoical simplicity, but is compatible with considerable accommodation, and even, in some sense, with splendour; at least, if by splendour we understand copiousness of accommodation, and variety of invention for the purposes of accommodation.

Those persons therefore who may be concluded to have small appearance of reason, who confound such a state with the state of the savage; or who suppose that the acquisition of the former, is to be considered as having a tendency to lead to the latter.