Part 31

_Those Ideas which are true, or founded upon Nature, are the only Remedies for the Evils of Man.--Recapitulation.--Conclusion of the first Part._

Whenever man ceases to take experience for his guide, he falls into error. His errors become yet more dangerous, assume a more determined inveteracy, when they are clothed with the sanction of superstition; it is then that he hardly ever consents to return into the paths of truth; he believes himself deeply interested in no longer seeing clearly that which lies before him; he fancies he has an essential advantage in no longer understanding himself; he supposes his happiness exacts that he should shut his eyes to truth. If the majority of moral philosophers have mistaken the human heart--if they have deceived themselves upon its diseases--if they have miscalculated the remedies that are suitable--if the remedies they have administered have been inefficacious or even dangerous--it is because they have abandoned nature--because they have resisted experience--because they have not had sufficient steadiness to consult their reason--because they have renounced the evidence of their senses--because they have only followed the caprices of an imagination either dazzled by enthusiasm or disturbed by fear; because they have preferred the illusions it has held forth to the realities of nature, _who never deceives_.

It is for want of having felt that an intelligent being cannot for an instant lose sight of his own peculiar conservation--of his particular interests, either real or fictitious--of his own welfare, whether permanent or transitory; in short, of his happiness, either true or false. It is for want of having considered that desires are natural, that passions are essential, that both the one and the other are motions necessary to the soul of man,--that the physicians of the, human mind have supposed supernatural causes for his wanderings; have only applied to his evils topical remedies, either useless or dangerous. Indeed, in desiring him to stifle his desires, to combat his propensities, to annihilate his passions, they have done no more than give him sterile precepts, at once vague and impracticable; these vain lessons have influenced no one; they have at most restrained some few mortals whom a quiet imagination but feebly solicited to evil; the terrors with which they have accompanied them have disturbed the tranquillity of those persons who were moderate by their nature, without ever arresting the ungovernable temperament of those who were inebriated by their passions, or hurried along; by the torrent of habit. In short, the promises of superstition, as well as the menaces it holds forth, have only formed fanatics, given birth to enthusiasts, who are either dangerous or useless to society, without ever making man truly virtuous; that is to say, useful to his fellow creatures.

These, empirics guided by a blind routine have, not seen that man as long as he exists, is obliged to feel, to desire, to have passions, to satisfy them in proportion to the energy which his organization has given him; they have not perceived that education planted these desires in his heart--that habit rooted them--that his government, frequently vicious, corroborated their growth--that public opinion stamped them with its approbation--that--experience render them necessary--that to tell men thus constituted to destroy their passions, was either to plunge them into despair or else to order them remedies too revolting for their temperament. In the actual state of opulent societies, to say to a man who knows by experience that riches procure every pleasure, that he must not desire them; that he must not make any efforts to obtain them; that he ought to detach himself from them: is to persuade him to render himself miserable. To tell an ambitious man not to desire grandeur, not to covet power, which every thing conspires to point out to him as the height of felicity, is to order him to overturn at one blow the habitual system of his ideas; it is to speak, to a deaf man. To tell a lover of an impetuous temperament to stifle his passions for the object that enchants him, is to make him understand, that he ought to renounce his happiness. To oppose superstition to such substantive, such puissant interests is to combat realities by chimerical speculations.

Indeed, if things were examined without prepossession, it would be found that the greater part of the precepts inculcated by superstition, which fanatical dogmas hold forth, which, supernatural mortals give to man, are as ridiculous as they are impossible to be put into practice. To interdict passion to man, is to desire of him not to be a human creature; to counsel an individual of a violent imagination to moderate his desires, is to advise him to change his temperament--is to request his blood to flow more sluggishly. To tell a man to renounce his habits, is to be willing that a citizen, accustomed to clothe himself, should consent to walk quite naked; it would avail as much, to desire him to change the lineament of his face, to destroy his configuration, to extinguish his imagination, to alter the course of his fluids, as to command him not to have passions which excite an activity analogous with his natural energy; or to lay aside those which confirmed habit has made him contract; which his circumstances, by a long succession of causes and effects, have converted into wants. Such are, however, the so much boasted remedies which the greater number of moral philosophers apply to human depravity. Is it, then surprising they do not produce the desired effect, or that they only reduce man to a state of despair by the effervescence that results from the continual conflict which they excite between the passions of his heart and these fanciful doctrines; between his vices and his virtues; between his habits and those chimerical fears with which superstition is at all times ready to overwhelm him? The vices of society, aided by the objects of which it avails itself to what the desires of man, the pleasures, the riches, the grandeur which his government holds forth to him as so many seductive magnets, the advantage which education, the benefits which example, the interests which public opinion render dear to him, attract him on one side; whilst a gloomy morality, founded upon superstitious illusions, vainly solicit him on the other; thus, superstition plunges him into misery; holds a violent struggle with his heart, without scarcely ever gaining the victory; when by accident it does prevail against so many united forces, it renders him unhappy; it completely destroys the spring of his soul.

Passions are the true counterpoise to passions; then let him not seek to destroy them; but let him endeavour to direct them; let him balance those which are prejudicial, by those which are useful to society. _Reason_, the fruit of experience, is only the art of choosing those passions to which for his own peculiar happiness he ought to listen. _Education_ is the true art of disseminating the proper method of cultivating advantageous passions in the heart of man. _Legislation_ is the art of restraining dangerous passions; of exciting those which may be conducive to the public welfare. _Superstition_ is only the miserable art of planting the unproductive labour--of nourishing in the soul of man those chimeras, those illusions, those impostures, those incertitudes from whence spring passions fatal to himself as well as to others: it is only by bearing up with fortitude against these that he can securely place himself on the road to happiness. _True religion_ is the art of advocating truth--of renouncing error--of contemplating reality--of drawing wisdom from experience--of cultivating man's nature to his own felicity, by teaching him to contribute to that of his associates; in short it is _reason, education_, and _legislation_, united to further the great end of human existence, by causing the passions of man to flow in a current genial to his own happiness.

_Reason_ and _morals_ cannot effect any thing on mankind if they do not point out to each individual that his true interest is attached to a conduct that is either useful to others or beneficial to himself; this conduct to be useful must conciliate for him the benevolence, gain for him the favor of these beings who are necessary to his happiness: it is then for the interest of mankind, for the happiness of the human race, it is for the esteem of himself, for the love of his fellows, for the advantages which ensue, that education in early life should kindle the imagination of the citizen; this is the true means of obtaining those happy results with which habit should familiarize him; which public opinion should render dear to his heart; for which example ought continually to rouse his faculties; after which he should be taught to search with unceasing attention. _Government_ by the aid of recompences, ought to encourage him to follow this plan; by visiting crime with punishment it ought to deter those who are willing to interrupt it. Thus the hope of a true welfare, the fear of real evil, will be passions suitable to countervail those which by their impetuosity would injure society; these last will at least become very rare, if instead of feeding man's mind with unintelligible speculations, in lieu of vibrating on his ears words void of sense, he is only spoken to of realities, only shewn those interests which are in unison with truth.

Man is frequently so wicked, only, because he almost always feels himself interested in being so; let him be more enlightened, more familiarized with truth, more accustomed to virtue, he will be made more happy; he will necessarily become better. An equitable government, a vigilant administration, will presently fill the state with honest citizens; it will hold forth to them present reasons for benevolence; real advantages in truth; palpable motives to be virtuous; it will instruct them in their duties; it will foster them with its cares; it will allure them by the assurance of their own peculiar happiness; its promises faithfully fulfilled--its menaces regularly executed, will unquestionably have much more weight than those of a gloomy superstition, which never exhibits to their view other than illusory benefits, fallacious punishments, which the man hardened in wickedness will doubt every time he finds an interest in questioning them: present motives will tell more home to his heart than those which are distant and at best uncertain. The vicious and the wicked are so common upon the earth, so pertinacious in their evil courses, so attached to their irregularities, only because there are but few governments that make man feel the advantage of being just, the pleasure of being honest, the happiness of being benevolent on the contrary, there is hardly any place where the most powerful interests do not solicit him to crime, by favouring the propensities of a vicious organization; by countenancing those appetencies which nothing has attempted to rectify or lead towards virtue. A savage, who in his horde knows not the value of money, certainly would not commit a crime, if when transplanted into civilized society, he should presently learn to desire it, should make efforts to obtain it, and if he could without danger finish by stealing it; above all, if he had not been taught to respect the property of the beings who environ him. The savages and the child are precisely in the same state; it is the negligence of society, of those entrusted with their education, that renders both the one and the other wicked. The son of a noble, from his infancy learns to desire power, at a riper age he becomes ambitious; if he has the address to insinuate himself into favor, he perhaps becomes wicked, because in some societies he has been taught to know he may be so with impunity when he can command the ear of his sovereign. It is not therefore nature that makes man wicked, they are his institutions which determine him to vice. The infant brought up amongst robbers, can generally become nothing but a malefactor; if he had been reared with honest people, the chance is he would have been a virtuous man.

If the source be traced of that profound ignorance in which man is with respect to his morals, to the motives that can give volition to his will, it will be found in those false ideas which the greater number of speculators have formed to themselves, of human nature. The science of morals has become an enigma which it is impossible to unrevel; because man has made himself double; has distinguished his soul from his body; supposed it of a nature different from all known beings, with modes of

## action, with properties distinct from all other bodies, because he

has emancipated this soul from physical laws, in order to submit it to capricious laws emanating from men who have pretended they are derived from imaginary regions, placed at very remote distances: metaphysicians seized upon these gratuitous suppositions, and by dint of subtilizing them, have rendered them completely unintelligible. These moralists have not perceived that motion is essential to the soul as well as to the living body; that both the one and the other are never moved but by material, by physical objects; that the want of each regenerate themselves unceasingly; that the wants of the soul, as well as those of the body are purely physical; that the most intimate, the most constant connection subsists between the soul and the body; or rather they have been unwilling to allow that they ate only the same thing considered under different points of view. Obstinate in their supernatural, unintelligible opinions, they have refused to open their eyes, which would have convinced them that the body in suffering rendered the soul miserable; that the soul afflicted undermined the body and brought it to decay; that both the pleasures and agonies of the mind have an influence over the body, either plunge it into sloth or give it activity: they have rather chosen to believe, that the soul draws its thoughts, whether pleasant or gloomy, from its own peculiar sources, while the fact is, that it derives its ideas only from material objects that strike on the physical organs; that it is neither determined to gaiety nor led on to sorrow, but by the actual state, whether permanent or transitory, in which the fluids and solids of the body are found. In short, they have been loath to acknowledge that the soul, purely passive, undergoes the same changes which the body experiences; is only moved by its intervention; acts only by its assistance, receives its sensations, its perceptions, forms its ideas, derives either its happiness or its misery from physical objects, through the medium of the organs of which the body is composed; frequently without its own cognizance, often in despite of itself.

By a consequence of these opinions, connected with marvellous systems, or systems invented to justify them, they have supposed the human soul to be a free agent; that is to say, that it has the faculty of moving itself; that it enjoys the privilege of acting independent of the impulse received from exterior objects, through the organs of the body; that regardless of these impulsions it can even resist them, and follow its own directions by its own energies; that it is not only different in its nature from all other beings, but has a separate mode of action; in other words, that it is an insolated point which is, not submitted to that uninterrupted chain of motion which bodies communicate to each other in a nature, whose parts are always in action. Smitten with their sublime notions, these speculators were not aware that in thus distinguishing the soul from the body and from all known beings, they rendered it an impossibility to form any true ideas of it, either to themselves or to others: they were unwilling to perceive the perfect analogy which is found between the manner of the soul's action and that by which the body is afflicted; they shut their eyes to the necessary and continual correspondence which is found between the soul and the body; they perhaps did not perceive that like the body it is subjected to the motion of attraction and repulsion; has an aptitude to be attracted, a disposition to repel, which is ascribable to qualities inherent in those physical subsistances, which give play to the organs of the body; that the volition of its will, the activity of its passions, the continual regeneration of its desires, are never more than consequences of that activity which is produced in the body by material objects which are not under its controul; that these objects render it either happy or miserable, active or languishing, contented or discontented, in despite of itself,--in defiance of all the efforts it is capable of making to render it otherwise; they have rather chosen to seek in the heavens for unknown powers to set it in motion; they have held forth to man distant, imaginary interests: under the pretext of procuring for him future happiness, he has been prevented from labouring to his present felicity, which has been studiously withheld from his knowledge: his regards have been fixed upon the heavens, that he might lose sight of the earth: truth has been concealed from him; and it has been pretended he would be rendered happy by dint of terrors, always at an immense distance; by means of shadows, with whose substances he could never come in contact; of chimeras formed by his own bewildered imagination, which changed nearly as often as the governments to which he was submitted. In short, hoodwinked by his fears, blinded by his own credulity, _he was only guided through the flexuous paths of life, by men blind as himself, where both the one and the other were frequently lost in the maze_.

CONCLUSION.

From every thing which has been hitherto said, it evidently results that all the errors of mankind, of whatever nature they may be, arise from man's having renounced reason, quitted experience, and refused the evidence of his senses that he might be guided by imagination, frequently deceitful; by authority, always suspicious. Man will ever mistake his true happiness as long as he neglects to study nature, to investigate her laws, to seek in her alone the remedies for those evils which are the consequence of his errors: he will be an enigma to himself, as long as he shall believe himself double; that he is moved by an inconceivable spiritual power, of the laws and nature of which he is ignorant; his intellectual, as well as his moral faculties, will remain unintelligible to him if he does not contemplate them with the same eyes as he does his corporeal qualities; if he does not view them as submitted in every thing to the same impulse, as governed by the same regulations. The system of his pretended free agency is without support; experience contradicts it every instant, and proves that he never ceases to be under the influence of necessity in all his actions; this truth, far from being dangerous to man, far from being destructive of his morals, furnishes him with their true basis by making him feel the necessity of those relations which subsists between sensible beings united in society: who have congregated with a view of uniting their common efforts for their reciprocal felicity. From the necessity of these relations, spring the necessity of his duties; these point out to him the sentiments of love, which he should accord to virtuous conduct; that aversion he should have for what is vicious; the horror he should feel for every thing criminal. From hence the true foundation of _Moral Obligation_ will be obvious, which is only the necessity of talking means to obtain the end man proposes to himself by uniting in society; in which each individual for his own peculiar interest, his own

## particular happiness, his own personal security, is obliged to display

dispositions requisite to conciliate the affections of his associates; to hold a conduct suitable to the preservation of the community; to contribute by his actions to the happiness of the whole. In a word, it is upon the necessary action and re-action of the human will upon the necessary attraction and repulsion of man's soul, that all his morals are bottomed: it is the unison of his will, the concert of his actions, that maintains society; it is rendered miserable by his discordance; it is dissolved by his want of union.

From what has been said, it may be concluded that the names under which man has designated the concealed causes acting in nature, and their various effects, are never more than _necessity_ considered under different points of view, with the original cause of which--the great _cause of causes_--he must ever remain ignorant. It will be found that what he calls _order_, is a necessary consequence of causes and effects, of which he sees, or believes he sees, the entire connection, the complete routine, which pleases him as a whole, when he finds it conformable to his existence. In like manner it will be seen that what he calls _confusion_, is a consequence of like necessary causes and effects, of which he loses the concatenation, which he therefore thinks unfavourable to himself, or but little suitable to his being. That he has designated by the names of--

_Intelligence_, those necessary causes that necessarily operate the chain of events which he comprises under the term _order_:

_Divinity_, those necessary but invisible causes which give play to nature, in which every thing acts according to immutable and necessary laws:

_Destiny_ or _fatality_, the necessary connection of those unknown causes and, effects which he beholds in the world:

_Chance_, those effects which he is not able to foresee, or of which he is ignorant of the necessary connection, with their causes:

_Intellectual_ and _moral faculties_, those effects and those modifications necessary to an organized being, whom he has supposed to be moved by an inconceivable agent; who he has believed distinguished from his body, of a nature totally different from it, and which he has designated by the word SOUL. In consequence, he has believed this agent immortal; not dissoluble like the body. It has been shewn that the marvellous doctrine of another life, is founded upon gratuitous suppositions, contradicted by reflections, unsupported by experience, that may or may not be, without man's knowing any thing on the subject. It has been proved, that the hypothesis is not only useless to man's morals, but again, that it is calculated to palsy his exertions; to divert him from actively pursuing the true road to his own happiness; to fill him with romantic caprices; to inebriate him with opinions prejudicial to his tranquillity; in short, to lull to slumber the vigilance of legislators; by dispensing them from giving to education, to the institutions, to the laws of society, all that attention, which it is the duty and for his interest they should bestow. It must have been felt, that _politics_ has unaccountably rested itself upon wrong opinions; upon ideas little capable of satisfying those passions, which every thing conspires to kindle in the heart of man; who ceases to view the future, while the present seduces and hurries him along. It has been shewn, that contempt of death is an advantageous sentiment, calculated to inspire man's mind with courage; to render him intrepid; to induce him to undertake that which may be truly useful to society; in short, from what has preceded, it will be obvious, what is competent to conduct man to happiness, and also what are the obstacles that error opposes to his felicity.