The first kind of justice, which includes all virtue, called Universal Justice, being set aside, the enquiry is reduced to the Particular Justice, or Justice proper and distinctive. Of this there are two kinds, Distributive and Corrective (II.). Distributive Justice is a kind of equality or proportion in the distribution of property, honours, &c., in the State, according to the merits of each citizen; the standard of worth or merit being settled by the constitution, whether democratic, oligarchic, or aristocratic (III.). Corrective, or Reparative Justice takes no account of persons; but, looking at cases where unjust loss or gain has occurred, aims to restore the balance, by striking an arithmetical mean (IV.). The Pythagorean idea, that Justice is Retaliation, is inadequate; proportion and other circumstances must be included. Proportionate Retaliation, or Reciprocity of services,--as in the case of Commercial Exchange, measured through the instrument of money, with its definite value,--is set forth as the great bond of society. Just dealing is the mean between doing injustice and suffering injustice (V.). Justice is definitely connected with Law, and exists only between citizens of the State, and not between father and children, master and slave, between whom there is no law proper, but only a sort of relation analogous to law (VI.). Civil Justice is partly Natural, partly conventional. The natural is what has the same force everywhere, whether accepted or not; the conventional varies with institutions, acquiring all its force from adoption by law, and being in itself a matter of indifference prior to such adoption. Some persons regard all Justice as thus conventional. They say--'What exists by nature is unchangeable, and has everywhere the same power; for example, fire burns alike in Persia and here; but we see regulations of justice often varied--differing here and there.' This, however, is not exactly the fact, though to a certain extent it is the fact. Among the gods indeed, it perhaps is not the fact at all: but among men, it is true that there exists something by nature changeable, though everything is not so. Nevertheless, there are some things existing by nature, other things not by nature. And we can plainly see, among those matters that admit of opposite arrangement, which of them belong to nature and which to law and convention; and the same distinction will fit in other cases also. Thus the right hand is by nature more powerful than the left; yet it is possible that all men may become ambidextrous. Those regulations of justice that are not by nature, but by human appointment, are not the same everywhere; nor is the political constitution everywhere the same; yet there is one political constitution only that is by nature the best everywhere (VII.).