[Villanelle 3] A thought of a thought

V: very well, perchance you fancy one of my riddles
Me: ah, the giggles you slay, thou temptress tame. Name thy riddle and watch me play.
V: a question, dear boy; which father wishes you well?
Me: don’t all fathers wish their sons well?
V: do they? Does the father doctor wish you good health?
Me: surely he does
V: yet the profession of the doctor is ultimately salaried by the blood money of sick people
Me: so the doctor does not wish you health.
V: and the father lawyer, does he wish you success?
Me: surely he does, for he succeeds as society succeeds
V: yet the employment of the lawyer is ultimately dependent on those who sue each other; both justly and unjustly. It matters little to him whether the just man is sued or the unjust man is sued. He collects his fee in either case
Me: so the lawyer does not wish you success
V: and the father police, does he wish you to be a good citizen?
Me: surely he does! the reward of a good citizen is his freedom and liberty.
V: yet the necessity of the police is ultimately validated by the perpetuation of crime. When men are just to each other there is no need for peace keeping. It is only when just men become unjust that the police are required; even if they have been just their whole lives.
Me: so the police do not wish you to be a good citizen

V: and now the thief. what does he wish for?
Me: certainly to steal
V: that is his profession, but let us use the same reasoning as before: what does the thief wish of you?
Me: the thief wishes you—
V: prosperity
Me: how can the thief, a blemish of society, wish you prosperity?
V: my dear, the thief also has a profession. One in which, though he knows it not, is dependent upon the prosperity of his clientele.
We have said all this to come to a head: if the doctor wishes you ill, the lawyer wishes you to be sued, the police wishes you to be a criminal, and the thief wishes you prosperity—what is the difference the just and the unjust?

Me: the difference, thou foul beast, is that the just professions are just because they are a remedy for their clientele.
V: a remedy which they charge a hefty fee: a cure to a disease which they alone manufacture. a potion of truth to which they themselves crafted from lies. a palace of marble and glass which they themselves erected from the towers of pain and misery.
Me: you have made your point. Yet I do not see your riddle

V: the riddle is this: How can the just and the unjust be equals?

Me: the just man whether he be a doctor, a lawyer, an officer of peace, or any other good and right profession is ultimately compensated by those who are sick, sued, or shut-out; that they may remedy their pains.
Me: yet the unjust thief is content with wishing you well. His own prosperity (how great can it be!?) is entirely dependent upon the success of those he intends to rob. He humbles the hearts of proud men and shatters the dreams of the rich that they may recognize the futility of their possessions.  

V: and who is to blame the thief? He steals what men value, and the more valuable the object is to his prey the more cunning his plan to take it away.
V: the world is cursed with disease, there will always be doctors. the world is cursed with laws, there will always be lawyers. the world is not run by angels, there will always be officers of peace.
V: yet the world can do away, entirely, with the thief.
Me: surely you don’t mean a cryptographic-secured peerless, trust-less digital monetary system?
V: i mean the thief ceases to exist when shame exists to balance a society. Shame and opulence are tests of a society; those that err toward one or the other will feel its true effect. Shame precedes justice, opulence emboldens injustice