Section Iii.--_of the Right to Honour and Reputation_.

1. Honour is the attestation of another's excellence. Reputation is the opinion of many touching another's life and conduct. Honour is paid to a man to his face, whereas his reputation is bruited behind his back. Honour is taken away by insult, reputation by detraction. If the detraction involve a falsehood, it is called calumny or slander. The name backbiting, given to detraction, points to the absence of the person spoken of. But no one meets with an insult except where he is present, either in person or by his representative.

2. Both honour and reputation are goods that a man can call his own, and has a right to, but on different titles. Honour, some honour at least, appertains to a man simply for his being a man: reputation is won by deeds. Honour is primarily a connatural right: reputation is acquired. An entire stranger has no reputation, but a certain honour is his due to start with.

3. As there is a right to honour and a right to reputation, so insult and detraction are sins, not against charity, but against commutative justice, calling for restitution. (Ethics, c. v., s. ix., n. 6, p. 106.) We must tender an apology for an insult, and labour to restore the good name that our detracting tongue has taken away.

4. Calumny is a double sin, one sin against truth, and another sin, the heavier of the two, against justice. If the blackening tale be true, the first sin is absent, but the second is there. The truth of the story is no justification for our publishing it. Though it is wrong to lie, it is not always right to blurt out the truth, especially when we are not asked for it. There are unprofitable disclosures, unseasonable, harmful, and wrongful. But, it will be said, does not a man forego his right to reputation by doing the evil that belies his fair fame? No, his right remains, unless the evil that he does, either of its own proper working or by the scandal that it gives, be subversive of social order. If he has committed a crime against society, he is to be denounced to the authorities who have charge of society: they will judge him, and, finding him guilty, they will punish him and brand him with infamy. If, again, he does evil, though not immediately against society, yet in the face of society and before the sun; he shocks the public conscience and rends his own reputation. But the evil private and proper to himself that any man works in secret, is not society's care, nor affects his social standing, nor brings any rightful diminution to his good name. If all our secret and personal offences are liable to be made public by any observer, which of us shall abide it? Our character is our public character; and that is not forfeit except for some manner of public sin.

5. Suppose a veteran, long retired, has made a name for military prowess by boasting of battles wherein he never came into danger, is the one old comrade who remembers him for a skulker and a runaway, justified in showing him up? No, for that reputation, however mendaciously got together, is still truly a good possession: it is not a fruit of injustice, therefore it is no matter of restitution: nor is it any instrument of injustice, which the holder is bound to drop: thus, as he is not bound to forego it, now that he has got it, so his neighbour may not rightfully take it from him.

Reading.--St. Thos., 2a 2æ, q. 73, art. 1.