74:1
Ex justitia manat et æquitas, quæ nos faci! ut omnium necessitates hominum nostras esse dicamus, nec nobis tantum, sed etiam generi humano f nos natos esse credamus; et quidquid cuilibet homini nocere potest, g tanquam si nobis noceat, evitemus: quia h qui homines sumus, nihil humani a nobis alienum putare debemus. Siquidem bellarum cst i sibi vivere, nec suas utilitates in commune conferre. A quibus non solum mentis praerogativa, sed etiam servata juris i æqualitate distamus, si nos in k omnium commodis vel incommodis cogitantes, sicut nostris utilitatibus, ita omnium sociorum 1 naturae nostrae vivamus.
從公義也流出公平，這公平使我們宣稱眾人的需要為自己的需要，並相信我們生來不單為自己，也是為著全人類；並使我們避開凡能傷害任何人之事，如同它傷害我們自己一樣：因為我們既是人，就當以凡屬人之事都不視為與己無關。因為惟為自己而活、不將自己的益處貢獻於公益，乃是禽獸的本分。我們與這等行徑有別，不僅憑著心思的優越，也憑著所持守之權利的平等，就是當我們在眾人的得失中設身處地，照顧自己利益那樣，也為著一切與我們同性之夥伴的益處而活。
From justice flows also equity, which makes us declare the needs of all human beings to be our own, and to believe that we are born not for ourselves alone, but also for the human race; and to avoid whatever can harm any human being, as though it harmed ourselves: because we who are human ought to think nothing human alien to us. Inasmuch as it is the part of beasts to live for oneself and not to contribute one's own advantages to the common good. From these we differ not only by the prerogative of mind, but also by the preserved equality of right, if—considering ourselves in the gains or losses of all—we live for the utilities of all the partners of our nature, just as for our own advantages.
74:2
m Deinde si invicem persequi, lacerare, vel perderc, ferarum est proprium, quis dubitet excellentiæ humanae competere, ut se alterutrum juvent, instruant, ædificent, ct utilitatem Communem lanquam propriam curent? Unde datur intelligi quod qui opprimendis n ac decipicndis hominibus o homines nati persistunt, in mores ferinos, p non naturæ, sed vitæ mutatione degenerent.
再者，若彼此逼迫、撕裂或毀滅乃是野獸的本性，誰能懷疑，彼此幫助、教導、建造，並像顧自己的益處那樣顧公眾的益處，乃是合乎人之尊貴的呢？由此可知，那些生來為人、卻持續欺壓並欺騙人的人，乃是墮落到野獸的樣式——這改變不是本性的改變，乃是生活的改變。
Then, if to persecute, tear, or destroy one another is proper to wild beasts, who would doubt that it befits human excellence that they should help, instruct, and edify one another, and care for the common utility as for their own? Whence it is given to understand that those who, born as human beings, persist in oppressing and deceiving human beings, degenerate into beastly ways—by a change not of nature, but of life.