Passage 1To avoid . . . the evils of inconstancy andversatility, ten thousand times worse than those ofobstinacy and the blindest prejudice, we haveconsecrated the state, that no man should approachto look into its defects or corruptions but with duecaution; that he should never dream of beginning itsreformation by its subversion; that he shouldapproach to the faults of the state as to the wounds ofa father, with pious awe and trembling solicitude. Bythis wise prejudice we are taught to look with horroron those children of their country who are promptrashly to hack that aged parent in pieces, and put himinto the kettle of magicians, in hopes that by theirpoisonous weeds, and wild incantations, they mayregenerate the paternal constitution, and renovatetheir father’s life.Society is indeed a contract. Subordinate contractsfor objects of mere occasional interest may bedissolved at pleasure—but the state ought not to beconsidered as nothing better than a partnershipagreement in a trade of pepper and coffee, calico ortobacco, or some other such low concern, to be takenup for a little temporary interest, and to be dissolvedby the fancy of the parties. It is to be looked on withother reverence; because it is not a partnership inthings subservient only to the gross animal existenceof a temporary and perishable nature. It is apartnership in all science; a partnership in all art; apartnership in every virtue, and in all perfection.As the ends of such a partnership cannot be obtainedin many generations, it becomes a partnership notonly between those who are living, but between thosewho are living, those who are dead, and those whoare to be born. . . . The municipal corporations ofthat universal kingdom are not morally at liberty attheir pleasure, and on their speculations of acontingent improvement, wholly to separate and tearasunder the bands of their subordinate community,and to dissolve it into an unsocial, uncivil,unconnected chaos of elementary principles. Passage 2Every age and generation must be as free to act foritself, in all cases, as the ages and generations whichpreceded it. The vanity and presumption ofgoverning beyond the grave, is the most ridiculousand insolent of all tyrannies.Man has no property in man; neither has anygeneration a property in the generations which are tofollow. The Parliament or the people of 1688, or ofany other period, had no more right to dispose of thepeople of the present day, or to bind or to controlthem in any shape whatever, than the parliament orthe people of the present day have to dispose of, bind,or control those who are to live a hundred or athousand years hence.Every generation is, and must be, competentto all the purposes which its occasions require. It isthe living, and not the dead, that are to beaccommodated. When man ceases to be, his powerand his wants cease with him; and having no longerany participation in the concerns of this world, hehas no longer any authority in directing who shall beits governors, or how its government shall beorganized, or how administered....Those who have quitted the world, and those whoare not yet arrived at it, are as remote from eachother, as the utmost stretch of mortal imaginationcan conceive. What possible obligation, then, canexist between them; what rule or principle can be laiddown, that two nonentities, the one out of existence,and the other not in, and who never can meet in thisworld, that the one should control the other to theend of time?...The circumstances of the world are continuallychanging, and the opinions of men change also; andas government is for the living, and not for the dead,it is the living only that has any right in it. Thatwhich may be thought right and found convenient inone age, may be thought wrong and foundinconvenient in another. In such cases, who is todecide, the living, or the dead?
In Passage 1, Burke indicates that a contract between a person and society differs from other
contracts mainly in its