No More Learning

If these arguments led to the truth, doubt-
less we ought to overcome the moral aver-
sion with which they inspire us; but, in ge-
neral, we may trust to this sort of aversion
as an infallible token of what must be
avoided. Locke wished to show that con-
science, or the sense of good and evil, was
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? 22 PHILOSOPHY AND MORALS.
not innate in man; and that we know no-
thing of justice or injustice, except from ex-
perience, as we learn to distinguish red from
blue. To arrive at this conclusion, he has
carefully inquired after all those countries
where the laws and customs pay respect to
crimes; those, for instance, in which it is
thought a duty to kill an enemy; to despise
marriage; to put a father to death, when he
has grown old. He attentively collects every
thing that travellers have related of barbari-
ties which have passed into daily practice.
Of what nature then must that system be,
which excites, in so virtuous a man as
Locke, an eagerness for such narrations?
Let them be melancholy tales, or not, it
may be said, the important thing is to know
if they are true. --Allow them to be true, of
what consequence are they? Do we not
know, by our own experience, that circum-
stances, in other words external objects,
have an influence over the manner in which
we interpret our duties? Amplify these
circumstances, and you will find in them the
causes of national error; but is there any
nation, or any man, that denies the obliga-
tion of all duty? Has it ever been pretended
that the ideas of justice and injustice have
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? no me&ning? Different explanations of them
may prevail in different places j but . the
conviction of the principle is every where
the same; and it is in this cbrtvictioh that
the primitive impression consists, which we
recognise in every being of hutnan birth.
When the savage kills his aged father, he
believes that he renders the old man a ser. t
vice; he does not act for his own interest,
but for that of his parent: the deed he com-
mits is horrible; and yet he is not on that
account devoid of conscience: because he is
ignorant, he is hot therefore vicious. The
sensations, that is to Say, the external objects
with which he is surrounded, blind him;
the inward sentiment, which constitutes the
hatred for vice and the love of virtue, does
not the less exist within him, because he
has been deceived by experience as tt the
manner in which this sentiment ought to be
manifested in his life. To prefer others t6
ourselves, when virtue Commands the prefer-
ence's precisely that. in which the esfsence of
moral beauty consists; and this admirable
instinct of the soul, the opponent of our
physical instinct, is inherent in our nature;
if it could be acquired, it could also be lost;
but it is unchangeable, because it is innate,
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? 24 PHILOSOPHY AND MORALS.
Jt is possible for us to do evil, when we be-
lieve we are doing good; a man may be cul-
pable knowingly and willingly; but he can-
not admit a contradiction for a truth, that
justice is injustice.
There is such a thing as indifference to
good and evil, and it is the ordinary result of
civilization, when its coldness has reached
the point of petrifaction, if the expression
may be allowed; this indifference is a much
greater argument against an innate con-
science than the gross errors of savages:
but the most sceptical of men, if they are
sufferers from oppression in any relation of
life, appeal to justice, as if they had be*
lieved in it all their days; and when they
are seized with any vivid affection, and ty-
rannical power is exerted to control it, they
can invoke the sentiment of equity with as
much force as the most severe of moralists.
When the flame of any passion, whether it
be indignation or love, takes possession of
the soul, the sacred hand-writing of the
eternal law may be seen by that light re-
appearing in our bosoms.
If the accident of birth and education de-
cided the morality of man, how could we
accuse him for his actions? If all that comi
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? ENGLISH PHILOSOPHY. 25
poses our will comes to us from external
objects, every one may appeal to his own
particular relations for the motives of his
whole conduct; and frequently these rela-
tions diner as much between the inhabitants
of the same country, as between an Asiatic
and European. If circumstances then were
to be the deities of mortals, it would be in
order for every man to have his peculiar
morality, or rather a want of morals accord-
ing to his respective practice; and to coun-
teract the evil which sensation might sug-
gest, no efficient reason could be opposed to
it, except the public power of punishment:
now, if that public power commanded us to
be unjust, the question would be resolved;
every sensation might be the parent of every
jdea, which would lead us on to the most
complete depravity.
The proofs of the spirituality of the soul
cannot be discovered in the empire of the
senses. The visible world is abandoned
to their dominion; but the invisible will
not be subjected to it; and if we do not ad-
mit that there are ideas of spontaneous
growth, if thought and sentiment depend
entirely upon sensations, how should the
? oul, that submits to suck a state of servi-
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? 26 PHILOSOPHY AND MORALS.
tude, be an immaterial essence? And if, aft
jiobody denies, the greater part of the know-
ledge transmitted by the senses is liable to
error, what sort of a moral being must that
be, who does not act until aroused by out-
ward objects, and by objects even whose
appearances are often deceitful?
A French philosopher, making use of the
most revolting expression, has said, M that
"thought is nothing but the material pro-
"duct of the brain. " This deplorable defi-
nition is the most natural result of that spe-
cies of metaphysics, which attributes to our
sensations the origin of all our ideas. We are
in the right, if it be so, to laugh at all that is
intellectual, and to make what is impalpable
synonymous with what is incomprehensible.
If the human mind is but a subtle matter,
put in motion by other elements, more or
less gross, in comparison with which even it
has the disadvantage of being passive; if our
impressions and our recollections are nothing
but the prolonged vibrations of an instrument,
which chance has played upon; then there
are only fibres in the brain, there is nothing
but physical force in the world, and every
thing can be explained according to the laws
by which that force is governed. Still there
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? ENGLISH PHILOSOPHY. 27
remain some little difficulties concerning the
origin of things, and the end of our exist-
ence; but the question has been much sim-
plified--and reason now counsels us to sup-
press within our souls all the desires and all
the hopes that genius, love, and religion call
to life; for, according to this system, man
would only be another machine in the
great mechanism of the universe; his facul-
ties would be all wheel-work, his morality
a matter of calculation, and his divinity
success.
Locke, believing from the bottom of his
soul in the existence of God, established his
conviction, without perceiving it, upon rea-
sonings which are all taken out of the
sphere of experience: he asserts the exist-
ence of an eternal principle, the primary
cause of all other causes; thus he enters into
the region of infinity, and that region lies
beyond all experience: but Locke, at the
game time, was so apprehensive lest the idea
of God should pass for an innate idea in man,
it appeared to him so absurd that the Crea-
tor should have deigned to inscribe his name,
like that of a great painter, upon the tablet
of the soul, that he set himself to discover,
out of all the narratives of travellers, some
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? 28 PHILOSOPHY AND MORALS.
nations who were destitute of any religious
belief. We may, I think, boldly affirm, that
such nations do not exist. The impulse that
exalts us towards the Supreme Being disco-
vers itself in the genius of Newton, as it
does in the soul of the poor savage, who
worships the stone upon which he finds rest.
No man clings exclusively to this world,
such as it is at present; and all have felt in
their hearts, at some period of their lives,
an undefinable inclination towards the su-
pernatural: but, how can it happen, that a
being, so religious as Locke, should try to
change the primitive characters of belief
into an accidental knowledge, which chance
may confer or take away? I repeat it--the
tendency of any doctrine ought always to be
deemed of great account in the judgment
which we form upon the truth of that doc. ^
trine; for, in theory, the good and the true
are inseparable.
All that is visible talks to man of a begin*
ning and an end, of decline and destruction.
A divine spark is the only indication of our
immortality. From what sensation does this
arise? All our sensations fight against it,
and yet it triumphs over them all. What!
it will be said, do not final causes, do not
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? ENGLISH PHILOSOPHY. 29
the wonders of the universe, the splendour
of heaven that strikes our eyes, all declare
the magnificence and the goodness of our
Creator? The book of nature is contradic-
tory; we see there the emblems of good
and evil almost in equal proportion; and
things are thus constituted, in order that
man may be able to exercise his liberty be-
tween opposite probabilities; between fears
and hopes almost of equal power. The
starry heaven appears to us like the threshold
of the Divinity; but all the evils and all the
vices of human nature obscure these celestial
fires. A solitary voice, without speech, but
not without harmony; without force, but
irresistible; proclaims a God at the bot-
tom of the human heart: all that is truly
beautiful in man springs from what he ex-
periences within himself, and spontane-
ously; every heroic action is inspired by
moral liberty:--the act of devoting ourselves
to the divine will, that act which every sen-
sation opposes, and which enthusiasm alone
inspires, is so noble and so pure, that the
angels themselves, virtuous as they are by
nature, and without impediment, might
envy it to man.
That species of metaphysics which dis-
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? 30 PHILOSOPHY AND MORALS.
places the centre of life, by supposing its
impulse to come from without, despoils man
of his liberty, and destroys itself; for a
spiritual nature no longer exists, when we
unite it in such a manner to a corporeal
nature, that it is only by consideration for
religious opinion we consent to distinguish
them: such a system shrinks from its own
consequences, excepting when it derives from
them, as it has done in France, materialism
built upon sensation, and morality built
upon interest. The abstract theory of this
system was born in England; but none of
its consequences have been admitted there.
In France they have not had the honour of
the discovery, but in a great degree that of
the application. In Germany, since the time
of Leibnitz, they have opposed the system
and its consequences: and, assuredly, it is
worthy of enlightened and religious men of
all countries, to inquire if those principles,
whose results are so fatal, ought to be con-
sidered as incontestable truths.
Shaftesbury, Hutcheson, Smith, Reid,
Dugald Stewart, &c. have studied the ope-
rations of the human mind with a rare saga-
city: the works of Dugald Stewart, in par-
ticular, contain so perfect a theory of the
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? ENGLISH PHILOSOPHY. 31
intellectual faculties, that we may consider
them, to use the expression, as the natural
history of the moral being. Every indivi-
dual must recognise in them some portion of
himself. Whatever opinion we may have
adopted as to the origin of ideas, we must
acknowledge the utility of a labour which
has for its object the examination of their
progress and direction:--but it is not enough
to observe the developement of our faculties,
we must ascend to their source, in order to
give an account of the nature, and of the
independence, of the will of man.
We cannot consider that question as an
idle one, which endeavours to learn whether
the soul has an independent faculty of feel-
ing and of thinking. It is the question of
Hamlet--" To be, or not to be? "
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? 32 PHItOSOPHY AND MORAlS,
CHAPTER III.
Of French Philosophy.
Descartes, for a long period, was at the
head of French philosophers; and if his
physics had not been confessedly erroneous,
perhaps his metaphysics would have pre-
served a more lasting ascendant. Bossuet,
Fenelon, Pascal, all the great men of the
age of Louis XIV. had adopted the Idealism
of Descartes: and this system agreed much
better with the Catholic religion than that
philosophy which is purely experimental;
for it appeared singularly difficult to com-
bine a faith in the most mysterious doctrines
with the sovereign empire of sensation over
the soul.
Among the French metaphysicians who
have professed the doctrine of Locke, we
must reckon, in the first class, Condillac,
whose priestly office obliged him to use
some caution in regard to religion; and
Bonnet, who, being naturally religious, lived
at Geneva; in a country where learning and
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? FRENCH PHILOSOPHY. S3
piety are inseparable. These two philoso-
phers, Bonnet especially, have established
exceptions in favour of revelation; but it
appears to me, that one of the causes of the
diminution of respect for Religion, is this
custom of setting her apart from all the
sciences; as if philosophy, reasoning, every
thing, in short, which is esteemed in earthly
affairs, could not be applied to Religion: an
ironical veneration removes her to a distance
from all the interests of life; it is, if we may
so express ourselves, to bow her out of the
circle of the human mind. In every coun-
try, where a religious belief is predominant,
it is the centre of ideas; and philosophy
consists in the rational interpretation of di-
vine truths.
When Descartes wrote, Bacon's philoso-
phy had not yet penetrated into France;
and that country was then in the same state
of scholastic ignorance and superstition as at
the epoch when the great English master of
the art of thinking published his' works.
There are two methods of correcting the pre-
judices of men--the recourse to experience,
and the appeal to reflection. Baconadopted
the first means; Descartes the second. The
one has rendered immense service to the
vol. in. d
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? 34 PHILOSOPHY AND MORALS.
sciences; the other to thought itself, which
is the source of all the sciences.
Bacon was a man of much greater genius,
and of still ampler learning, than Descartes.
He has known how to establish his philoso-
phy in the material world : that of Descartes
was brought into discredit by the learned,
who attacked with success his opinions upon
the system of the world: he could reason
justly in the examination of the mind, and
deceived himself in relation to the physical
laws of the universe: but the opinions of men
resting almost entirely upon a blind and pre-
cipitate confidence in analogy, they believed
that he who had observed so ill what passed
without him, was no better instructed as to
the world within. In his manner of writing,
Descartes shows a simplicity and overflow-
ing goodness of nature, which inspires his
readers with confidence; and the energy of
his genius will not be contested. Never-
theless, when we compare him, either to the
German philosophers or to Plato, we can
neither find in his works the theory of ideal-
ism in all its abstraction, nor the poetical
imagination, which constitutes its beauty.
Yet a ray of light had passed over the mind
of Descartes, and his is the glory of having
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? 'FRENCH PHILOSOPHY. 35
directed the philosophy of his day towards
the interior clevelopement of the soul. He
produced a great effect by referring all re-
ceived truths to the test of reflection: these
axioms were admired--" I think, therefore I
44 exist; therefore I have a Creator, the per-
"feet source of my imperfect faculties : every
"thing without us may be called in question:
"truth is only in the mind, and the mind is
44 the supreme judge of truth.
"
Universal doubt is the A B C of philoso-
phy: every man begins to reason again by
the aid of his own native light, when he at-
tempts to ascend to the principles of things;
but the authority of Aristotle had so com-
pletely. introduced the dogmatic method into
Europe, that the age was astonished at the
boldness of Descartes, who submitted all
opinions to natural judgment.
The Port Royal writers were formed in
his school; so that France produced men of
a severer turn of thought in the seventeenth
than in the eighteenth century. At the side
of their graceful and engaging genius ap-
peared a certain gravity, which betrayed the
natural influence of a system of philosophy
that attributed all our ideas to the power of
reflection.
d2
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? 36 PHILOSOPHY AND MORALS.
Mallebranche, the principal disciple of
Descartes, was a man gifted with the ener-
gies of mind in an eminent degree. They
have been pleased to consider him as a
dreamer in the eighteenth century; and in
Franoe it is all over with that writer who
has the character of a dreamer; for it im-
plies the idea of total inutility as to the pur-
poses of life, and this is peculiarly offensive
to all reasonable persons, as they are en-
titled ;--but this word Utility--is it quite no-
ble enough to be applied to all the cravings
of the soul?
The French writers of the eighteenth cen-
O
tury excelled most in the study of political
liberty ; those of the seventeenth in the study
of moral liberty. The philosophers of the
one period were combatants; of the other
anchorets. Under an absolute government,
like that of Louis the XlVth, independence
finds no asylum but in meditation: in the
disorderly reigns of the last century, the men
of letters were animated with the desire of
winning over the government of their coun-
try to the liberal principles and ideas of
which England displayed so fair an example.
The writers who have not gone beyond this
point, are very deserving of the esteem of
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? FRENCH PHILOSOPHY. ' 37
their countrymen ; but it is not the less true,
that the works composed in the seventeenth
century are more philosophical, in many re-
spects, than those which have since been
published; for philosophy especially consists
in the study and the knowledge of our intel-
lectual existence.
The philosophers of the eighteenth cen-
tury have busied themselves rather with so-
cial politics than with the primitive nature of
man; those of the seventeenth century, solely
and precisely from their being religious men,
had a more thorough knowledge of the
human heart. During the decline of the
French monarchy, the philosophers turned
the direction of thought, which they used
as a weapon, to what was passing without
them: under the empire of Louis the XlVth,
they were more attached to the ideal meta-
physics, because the exercise of recollection
was more habitual to them, and they had
more occasion for it. In order to raise the
French genius to its highest degree of per-
fection, it would be requisite to learn, from
the writers of the eighteenth century, how
to use our faculties to advantage; and from
those of the seventeenth, how to study their
source-
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? 38 PHILOSOPHY AND MORALS.
Descartes, Pascal, and Mallebranche, had
much more resemblance to the German phi-
losophers than the French writers of the
eighteenth century; but Mallebranche and
the Germans differ in this, that the one lays
down as an article of faith what the others
reduce into a scientific theory:--the one
aims at clothing the forms inspired by his
imagination in a dogmatic dress, because he
is afraid of being accused of enthusiasm;
while the others, writing at the end of an
sera when analysis has been extended to
every object of study, know that they are
enthusiasts, and are solely anxious to prove
that reason and enthusiasm are of one ac-
cord.
If the French had followed the metaphy-
sical bias of their great men of the seven-
teenth century, they would now have enter-
tained the same opinions as the Germans;
for in the progress of philosophy Leibnitz is
the natural successor of Descartes and Malle-
branche, and Kant of Leibnitz.
England had great influence over the
writers of the eighteenth century; the admi-
ration which they felt for that country in-
spired them with the wish of introducing into
France her liberty and her philosophy. Eng-
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? FRENCH PHILOSOPHY. 39
Jish philosophy was then only void of danger
when united with the religious sentiments of
that people, with their liberty, and with
their obedience to the laws. In the bosom
of a nation where Newton and Clarke never
pronounced the name of God without bow-
ing their heads, let the metaphysical sys-
tems have been ever so erroneous, they could
not be fatal. That which is every way
wanting in France, is the feeling and habit
of veneration; and the transition is there
very quick from the examination which may
enlighten, to the irony which reduces every
thing to dust.
It seems to me that we may observe two
perfectly distinct epochs in the eighteenth
century; that in which Jhe influence of Eng-
land was first acknowledged, and that in
which the men of genius hurried themselves
into destruction: light was then changed to
conflagration; and Philosophy, like an en-
raged enchantress, set fire to the palace
where she had displayed her wonders.
In politics, Montesquieu belongs to the
. first epoch, Raynal to the second: in reli-
gion, the writings of Voltaire, which had the
defence of toleration for their object, breathed
the spirit of the first half of the century; but
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? 40 PHILOSOPHY A ND MORALS.
his pitiable and ostentatious irreligion has*
been the disgrace of the second. Finalty,
in metaphysics, Condillac and Helvetius, al-
though they were contemporaries, both carry
about them the impression of these very dif-
ferent eras; for, although the entire system
of the philosophy of sensation was wrong
in its principle, yet the consequences which
Helvetius has drawn from it ought not to be
imputed to Condillac; he was far from as-
senting to them.
Condillac has rendered experimental me-
taphysics more clear and more striking than
they are in Locke: he has truly levelled them
to the comprehension of all the world: he
says, with Locke, that the soul can have no
idea which does not come in from sensation;
he attributes to our wants the origin of
knowledge and of language; to words, that
of reflection: and thus, making us receive
the entire developement of our moral being
from external objects, he explains human
nature as he would a positive science, in
a clear, rapid, and, in some respects, con-
vincing manner; for if we neither felt in.
our hearts the native impulses of belief, nor
a conscience independent of experience, nor
a creating spirit, in all the force of the term,
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? FRENCH PHILOSOPHY. 41
we might be well enough contented with
this mechanical definition of the human soul.
It is natural to be seduced by the easy solu-
tion of the greatest of problems; but this
apparent simplicity exists only in the mode
of inquiry; the object to which it is pretend-
ingly applied does not the less continue of
an unknown immensity; and the enigma of
ourselves swallows up, like the sphinx, thou-
sands of systems which pretend to the glory
of having guessed its meaning.
The work of Condillac ought only to be
considered as another book on an inexhausti-
ble subject, if the influence of this book
had not been fatal. Helvetius, who deduces
from the philosophy of sensations all the
direct consequences which it can admit,
asserts, that if the hands of man had been
made like the hoofs of the horse, he would
only have possessed the intelligence of this
animal. Assuredly, if the case was so, it
would be very unjust to attribute to ourselves
any thing blameable or meritorious in our
actions; for the difference which may exist
between the several organizations of indi-
viduals, would authorize and be the proper
cause of the difference in their characters.
To the opinions of Helvetius succeeded
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? 42 PHILOSOPHY AND MORALS.
those of the System of Nature, which tended
to the annihilation of the Deity in the uni-
verse, and of free will in man. Locke, Con-
dillac, Helvetius, and the unhappy author of
the System of Nature, have all progressively
advanced in the same path: the first steps
were innocent; neither Locke nor Condillac
knew the dangers of their philosophy; but
very soon this black spot, which was hardly
visible in the intellectual horizon, grew to
such a size as to be near plunging the uni-
verse and man back again into darkness.
External objects, it was said, are the cause
of all our impressions; nothing then appears
more agreeable than to give ourselves up to
the physical world, and to come, self-invited
guests, to the banquet of nature; but by
degrees the internal source is dried up, and
even as to the imagination that is requisite
for luxury and pleasure, it goes on decaying
to such a degree, that very shortly man will
not retain soul enough to relish any enjoy-
ment, of however material a nature.
The immortality of the soul, and the sen-
timent of duty, are suppositions entirely
gratuitous in the system which grounds all
our ideas upon our sensations: for no sensa-
tion reveals to us immortality in death. If
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? FRENCH PHILOSOPHY. 43
external objects alone have formed our con-
science, from the nurse who receives us in
her arms until the last act of an advanced
old age, all our impressions are so linked to
each other, that we cannot arraign with
justice the pretended power of volition,
which is only another instance of fatality.
I shall endeavour to show, in the second
part of this section, that the moral system,
which is built upon interest, so strenuously
preached up by the French writers of the last
age, has an intimate connexion with that
species of metaphysics which attributes all
our ideas to our sensations, and that the con-
sequences of the one are as bad in practice,
as those of the other in theory. Those who
have been able to read the licentious works
published in France towards the close of the
eighteenth century, will bear witness, that
when the writers of these culpable perform-
ances attempt to support themselves upon
any species of reasoning, they all appeal to
the influence of our physical over our moral
constitution; they refer to our sensations for .
the origin of every the most blameable
opinion; they exhibit, in short, under all
appearances, the doctrine which destroys
free will and conscience.
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? 44 PHILOSOPHY AND MORALS.
We cannot deny, it may be said, that this
is a degrading doctrine; but, nevertheless,
if it be true, must we reject it, and blind
ourselves on purpose? Assuredly those
writers would have made a deplorable dis-
covery, who had dethroned the soul, and
condemned the mind to sacrifice herself, by
employing all her faculties to prove, that the
laws which are common to every physical
existence agree also to her--but, thanks be
to God (and this expression is here in its pe-
culiar place), thanks be to God, I say, this
system is entirely false in its principle; and
the circumstance of those writers espousing
it who have supported the cause of immo-
rality, is an additional proof of the errors
which it contains.
If the greater part of the profligate have
upheld themselves by the doctrine of mate-
rialism, when they have wished to become
degraded according to method, and to form
a theory of their actions, it is because they
believed that, by submitting the soul to sen-
sation, they would thus be delivered from the
responsibility of their conduct. A virtuous
being, convinced of this doctrine, would be
deeply afflicted by it; for he would inces-
santly fear that the all-powerful influence of
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? FRENCH PHILOSOPHY. 45
external objects would change the purity of
his soul, and the force of his resolutions.
But when we see men rejoicing to proclaim
themselves the creatures of circumstances in
all respects, and declaring that all these cir-
cumstances are combined by chance, we
shudder from our very hearts at their per-
verse satisfaction.
When the savage sets fire to a cottage, he
is said to warm himself with pleasure at the
conflagration which he has kindled; he ex-
ercises at least a sort of superiority over the
disorder of which he is guilty; he makes
destruction of some use to him: but when
wan chooses to degrade human nature, who
. will thus be profited?
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? 46 PHILOSOPHY AND MORALS.
CHAPTER IV.
Of the Ridicule introduced by a certain Species
of Philosophy.
The philosophical system, adopted in any
country, exerts a great influence over the
direction of mind; it is the universal model
after which all thought is cast;--those per-
sons even, who have not studied the system,
conform, unknowingly, to the general dis-
position which it inspires. We have seen
for nearly a hundred years past, in Europe,
the growth and increase of a sort of scoffing
scepticism, the foundation of which is the
species of metaphysics that attributes all our
ideas to our sensations. The. first principle
in this philosophy is, not to believe any
thing which cannot be proved like a fact or
a calculation: in union with this principle is
contempt for all that bears the name of
exalted sentiment; and attachment to the
pleasures of sense. These three points of the
doctrine include all the sorts of irony, of
which religion, sensibility, and morals, can
become the object.
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? FRENCH PHILOSOPHY. 47
Bayle, whose learned Dictionary is hardly
read by people of the world, is nevertheless
the arsenal from which all the pleasantries
of scepticism have been drawn ; Voltaire has
given them a pungency by his wit and ele-
gance; but the foundation of all this jesting
is, that every thing, not as evident as a phy-
sical experiment, ought to be reckoned in
the number of dreams and idle thoughts. It
is good management to dignify an inca-
pacity for attention by calling it a supreme
sort of reason, which rejects all doubt and
obscurity;--in consequence, they turn the
noblest thoughts into ridicule, if reflection
is necessary to comprehend them, or a
sincere examination of the heart to make
them felt. We still speak with respect of
Pascal, of Bossuet, of J. J. Rousseau, &c. ;
because authority has consecrated them, and
authority, of every sort, is a thing easily
discerned.
But a great number of readers being con-
vinced that ignorance and idleness are the
attributes of a man of wit, think it be-
neath them to take any trouble, and wish
to read, like a paragraph in a newspaper,
writings that have man and nature for their
subject.
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? 48 PHILOSOPHY AND MORALS.
In a word, if by chance such writings were
composed by a German, whose name was
not a French one, and it was as difficult to
pronounce this name as that of the Baron in
Candide, what collections of pleasantries
would not be formed upon this circumstance!
and the meaning of them all would be the
following: "I have grace and lightness of
"spirit; while you, who have the misfor-
"tune to think upon some subjects, and to
"hold by some sentiments, you do not jest
"upon all with nearly the same elegance
M and facility. "
The philosophy of sensation is one of the
principal causes of this frivolity. Since the
time that the soul has been considered pas-
sive, a great number of philosophical labours
have been despised.
The day on which it was said, there are
no mysteries in the world, or at all events
it is unnecessary to think about them; all
our ideas come by the eyes and by the ears,
and the palpable only is the true;--on that
day the individuals who enjoyed all their
senses in perfect health believed themselves
the genuine philosophers. We hear it in-
cessantly said, by those who have ideas
enough to get money when they are poor,
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? FRENCH PHILOSOPHY. 49
and to spend it when they are rich, that
they only possess a reasonable philosophy,
and that none but enthusiasts would dream
of any other. In effect, our sensations teach
this philosophy alone; and if we can gain
no knowledge except by their means, every
thing that is not subject to the evidence of
matter must bear the name of folly.
If it was admitted, on the contrary, that
the soul acts by itself, and that we must
draw up information out of ourselves to find
the truth, and that this truth cannot be
seized upon, except by the aid of profound
meditation, because it is not within the
range of terrestrial experience; the whole
course of men's minds would be changed;
they would not disdainfully reject the most
sublime thoughts, because they demand a
close attention; but that which they found
insupportable would be the superficial and
the common; for emptiness grows at length
singularly burthensome.
Voltaire so well perceived the influence
that metaphysics exercise over the general
bias of the mind, that he wrote Candide, to
combat Leibnitz. He took up a curious
whim against final causes, optimism, free-
will; in short, against all the philosophical
vol. in. s
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