Woldemar feels a warm
friendship
for a
person who will not marry him, although
she partakes of his feeling: he marries a
?
person who will not marry him, although
she partakes of his feeling: he marries a
?
Madame de Stael - Germany
hathitrust.
org/access_use#pd-google
? 212 PHILOSOPHY AND MORALS.
ralists have raised up sentiment and enthu-
siasm from the contempt of a tyrannical
species of reason, which counted as gain
only what is destroyed, and placed man and
nature on the bed of Procrustes, that every
part of them might be cut off, which the
philosophy of materialism could not under-
stand.
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? OF SCIENTIFIC MORALITY. 213
CHAPTER XV.
Of scientific Morality.
Since the taste for the exact sciences has
taken hold of men's minds, they have wished
to prove every thing by demonstration ; and
the calculation of probabilities allowing them
to reduce even what is uncertain to rules,
they have flattered themselves that they
could resolve mathematically all the difficul-
ties offered by the nicest questions; and ex-
tend the dominion of algebra over the uni-
verse. Some philosophers, in Germany, have
also pretended to give to morality the ad-
vantages of a science rigorously proved in its
principles as well as in its consequences, and
not admitting either of objection or exception,
if the first basis of it be adopted. Kant
and Fichte have attempted this metaphysical
labour, and Schleiermacher, the translator
of Plato, and the author of several religious
treatises, of which we shall speak in the
next section, has published a very deep book,
on the examination of different systems of
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? 214 **hil6sophy and morals.
morality considered as a science. He wished
to find out one, all the reasoning^ of which
should be perfectly linked together, in which
the principle should involve all the conse-
quences, and every consequence reproduce
the principle; but* at present, it does not
appear that this object is attainable.
The ancients also were desirous of making
a science of morality, but they included in
that science laws and government: in fact,
it is impossible to determine beforehand all
the duties of life, when we do not know
what may be required by the laws and man*
ners of the country in whidh we are placed;
it is in this point of view that Plato has
imagined his republic. Man altogether is,
in that work, considered in relation to re-
ligion, to politics* and to morality; but> as
that republic could not exist, one cannot
conceive how, in the midst of the abuses of
human society, a code of morality, such as
that would be, could supply the habitual
interpretation of conscience. Philosophers
aim at the Scientific form in all things; one
should say, they flatter themselves that
they shall thus chain down the future, and
Withdraw themselves entirely from the yoke
of circumstances: but what free* us from
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? OF SCIENTIFIC MOBALITY. 215
them, is, the soul; the sincerity of our in-
ward love of virtue. The science of morality
can no more teach us to be honest men, in all
the magnificence of that expression, than
geometry to draw, or literary rules to invent.
Kant, who had admitted the necessity of
sentiment in metaphysical truths, was will-
ing to dispense with it in morality, and he
was never able to establish incontestably
more than this one great fact of the human
heart, that morality has duty, and not in-
terest, for its basis; but to understand duty,
conscience and religion must be our teachers.
Kant, in separating religion from the motives
of morality, could only see in conscience a
judge, and not a divine voice, and therefore
he has been incessantly presenting to that
judge points of difficulty; the solutions of
them which he has given, and which he
thought evident, have been attacked in a
thousand ways; for it is by sentiment alone
that we ever arrive at unanimity of opinion
amongst men.
Some German philosophers, perceiving
the impossibility of reducing into law all the
affections of which our nature is composed,
and of making a science, as it were, of all
the emotions of the heart, have contented
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? 216 PHILOSOPHY AND MORALS.
themselves with affirming, that morality con-
sists in a feeling of harmony within ourselves-
Undoubtedly, when we feel no remorse,.
it is probable we are not criminal; and even
when we may have committed what are
faults according to the opinions of others,
if we have done our duty according to our
own opinion, we are not guilty; but we
must nevertheless be cautious in relying
on this self-satisfaclion, which ought, it
should seem, to be the best proof of virtue.
There are men who have brought themselves
to take their own pride for conscience;
fanaticism, in others, is a disinterested me-
dium, which justifies every thing in their
eyes; and in some characters, the habit of
committing crimes gives a kind of strength,
which frees them from repentance, at least
as long as they are untouched by misfor-
tune. *
It does not follow from this impossibility
of discovering a science in morality, or any
universal signs, by which to know whether
its precepts are observed, that there are not
some positive duties which may serve as our
guides; but as there are in the destiny of
man both necessity and liberty, so, in his.
conduct, there ought to be inspiration and,
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? OV SCIENTIFIC MORALITY. 217
method. Nothing that belongs to virtue can
be either altogether arbitrary, or altogether
fixed: thus, it is one of the miracles of reli-
gion, that it unites, in the same degree, the
exultation of love and submission to the law;
thus the heart of man is at once satisfied and
directed.
I shall not here give an account of all the
systems of scientific morality which have
been published in Germany; there are some
of them so refined, that, although treating of
our own nature, one does not know on what
to rest for the conception of them. The
French philosophers have rendered morality
singularly dry, by referring every thing to
self-interest. Some German metaphysicians
have arrived at the same result, by never-
theless building all their doctrines on sacri-
fices. Neither systems of materialism, nor
those of abstraction, can give a complete
idea of virtue.
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? 218 PHILOSOPHY AND MORALS.
CHAPTER XVI.
Jacobi.
It vrould be difficult in any country to meet
with a man of letters of a more distinguished
nature than Jacobi: with every advantage of
person and fortune, he devoted himself, from
his youth, during forty years, to meditation.
Philosophy is ordinarily a consolation or an
asylum; but he who makes choice of it when
circumstances concur to promise him great
success in the world, is the more worthy of
respect. Led by his character to acknow-
ledge the power of sentiment, Jacobi bu-
sied himself with abstract ideas, principally
to show their insufficiency. His writings on
metaphysics are much esteemed in Germany;
yet it is chiefly as a great moralist that his
reputation is universal.
He was the first who attacked morality
founded on interest; and, by assigning as
the principle of his own system, religious
sentiment considered philosophically, he has
created a doctrine distinct from that of Kant,
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? JACOBI.
219
who refers every thing to the inflexible law
of duty, and from that of the new metaphy-
sicians, who aim, as I have just said, at
applying the strictness of science to the
theory of virtue.
Schiller, in an epigram against Kant's
system of morality, says, " I take pleasure
"in serving my friends; it is agreeable to
"me to perform my duty; that makes me
"uneasy, for then I am not virtuous/' This
pleasantry carries with it a deep sense; for,
although happiness ought never to be our
object in fulfilling our duty, yet the inward
satisfaction which it affords us is precisely
what may be called the beatitude of virtue.
This word Beatitude has lost something of
its dignity: it must, however, be recurred to,
for it is necessary to express that kind of
impression which makes us sacrifice hap-
piness, or at least pleasure, to a gentler and
a purer state of mind.
In fact, if sentiment does not second mo-
rality, how would the latter make itself
respected? How could reason and will be
united together, if not by sentiment, when the
will has to control the passions? A German
philosopher has said, that " there is no yhilo-
M sophy but the Christian religion;" and
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? 220 PHILOSOPHY AND MORALS.
certainly he did not so express himself to ex-
clude philosophy, but because he was con-
vinced that the highest and the deepest ideas
led to the discovery of the singular agree-
ment between that religion and the nature of
man. Between these two classes of* moralists,
that which with Kant, and others still more
abstracted, refers all the actions of morality
to immutable precepts, and that which with
Jacobi declares, that every thing is to be left
to the decision of sentiment, Christianity
seems to show the wonderful point, at which
the positive law has not excluded the inspi-
ration of the heart, nor that inspiration the
positive law.
Jacobi, who has so much reason to confide
in the purity of his conscience, was wrong to
lay down as a principle that we should yield
entirely to whatever the motions of our mind
may suggest. The dryness of some intolerant
writers, who admit no modification or in-
dulgence in the application of some precepts,
has driven Jacobi into the contrary excess.
When the French moralists are severe,
they are so to a degree, which destroys in-
dividual character in man; it is the spirit of
the nation to love authority in every thing.
The German philosophers, and Jacobi above
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? JACOBI. 1 1 221
all, respect what constitutes the particular
existence of every being, and judge of actions
by their source, that is to say, according to
the good or bad impulse which causfes them.
There are a thousand ways of being a very
bad man, without offending against any re-
ceived law, as a detestable tragedy may be
written, without any neglect of theatrical
rules and effect. When the soul has no na-
tural spring, it seeks to know what ought to
be said, and what ought to be done, ih every
circumstance, that it may be acquitted
towards itself, and towards others, by sub-
mitting to what is ordained. The law, how-
ever, in morality, as in poetry, can only
teach what ought not to be done; but, in
all things, what is good and sublime, is only
revealed to us by the divinity of our heart.
Public utility, as I have explained it in the
preceding chapter, might lead us to be im-
moral by morality. In the relations of pri-
vate life, on the contrary, it may sometimes
happen, that a conduct which is perfect ac-
cording to worldly estimation, may proceed
from a bad principle; that is to say, may
belong to something dry, malicious, and un-
charitable. Natural passions and superior
talents are displeasing to those men who are
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? 222 PHILOSOPHY AtfP HOEALS.
too easily dignified with the name of severe:
they avail themselves of their morality, which
they say comes from God, as an enemy
would take the sword of a father to destroy
bis children.
At the same time Jacobi's aversion to
the inflexible rigour of law, leads him too far
in freeing himself from it. "Yes," says he,
"I would be a liar like the dying Desde-
"njiona*; I would deceive like Orestes,
"when he wished to die instead of Pylades;
<* 1 would be an assassin like Timoleon; per-
"jured like Epaminondas and John de Witt;
"J (Could resolve to commit suicide like
"Cato; or sacrilege like David; for I have
"an assurance within me, that in pardoning
"these things, which are crimes according
"to the letter, man exercises the sovereign
M right which the majesty of his nature con-
"fers upon him;. fixes the seal of his dignity,
"the seal of his divine nature, to the pardon
"which be grants.
"If you would establish a system universal
"and strictly scientific, you must submit
"conscience to that system which has pe-
* Desdemona, in order to save her husband from the dis-
grace and danger of the crime he has jm%t committed, declares,
at she it dying, that the has killed herself.
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? JACOBI.
283
"trified life: that conscience must become
"deaf, dumb, and insensible; even the
"smallest remains of its root (that is, of the
"human heart) must be torn up. Yes, as
"truly as your metaphysical forms fill the
"place of Apollo and the Muses, it is only
"by imposing silence on your heart that you
"will be able implicitly to conform to laws
"without exception, and that you will adopt
"the hard and servile obedience which tbey
"demand: thus conscience will only serve
"to teach you, like a professor in his chair,
"the truth that is without you; and this
"inward light will soon be no more than a
"finger-post set up on the highway to direct
"travellers on their journey. "
Jacobi is so well guided by his own sen-
timents, that perhaps be has not sufficiently
reflected on the consequences of this morality
to ordinary men; for what answer could be
given to those who should pretend, in depart-
ing from duty, that they obey the sugges-
tions of their conscience? Undoubtedly,
we may discover that they are hypocrites
who speak thus; but we have furnished
them with an argument which will serve
to justify them, whatever they may do;
and it is a gieat tiling for men to have
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? 224 PHILOSOPHY AND MORALS.
phrases to repeat in favour of their conduct!
they make use of them at first to deceive
others, and end with deceiving themselves.
Will it be said that this independent doc-
trine can only suit characters which are truly
virtuous? There ought to be no privileges
even for Virtue; for from the moment she
desires them, it is probable she ceases to
deserve them. A sublime equality reigns in
the empire of duty, and something passes at
the bottom of the human heart which gives
to every man, when he sincerely desires it,
the means of performing all that enthusiasm
inspires, without transgressing the limits of
the Christian law, which is also the work of
an holy enthusiasm.
The doctrine of Kant may in effect be
considered as too dry, because it does not
attribute sufficient influence to religion; but
it is not surprising that he should have been
inclined not to make sentiment the base of
his morality, at a time when there was so
widely diffused, and especially in Gerniany,
an affectation of sensibility, which necessarily
weakened the spring of minds and characters.
A genius like Kant's should have for its
object, to give a new dye to the mind.
The German moralists of the new school,
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? jacobi. 225
so pure in their sentiments, to whatever ab-
stract systems they abandon themselves, may
be divided into three classes: those who, like
Kant and Fichte, have aimed at giving to
the law of duty a scientific theory, and an
inflexible application; those, at the head of
whom Jacobi is to be placed, who take reli-
gious sentiment and natural conscience for
their guides; and those who, making revela-
tion the basis of their belief, endeavour to
unite sentiment and duty, and seek to bind
them together by a philosophical interpreta-
tion. These three classes of moralists equally
attack morality founded on self-interest. --
That morality has now scarcely any partisans
in Germany; evil actions may be done there,
but at least the theory of what is right is left
untouched,
VOL. IH.
Q
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? 226 PHILOSOPHY AND MORALS.
CHAPTER XVII.
Of Woldemar.
The romance of Woldemar is the work of
the same philosopher, Jacobi, of whom I
have spoken in the last chapter. This work
contains philosophical discussions, in which
the svstems of morality professed by the
French writers are warmly attacked, and the
doctrine of Jacobi is explained in it with ad-
mirable eloquence. In that respect Wolde-
mar is a very fine book; but as a novel I
neither like the conduct nor the end of it.
The author, who, as a philosopher, refers all
human destiny to sentiment, describes in his
work, as it appears to me, sensibility differ-
ently from what it is in fact. An exagge-
rated delicacy, or rather a whimsical manner
of considering the human heart, may interest
in theory, but not when it is put in action, and
thus attempted to be made something real.
Woldemar feels a warm friendship for a
person who will not marry him, although
she partakes of his feeling: he marries a
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? WOLDEMAR. 227
woman he does not love, because he thinks
he has found in her a submissive and gentle
character, which is proper for marriage.
Scarcely has he married her, when he is on
the point of giving himself up to the love
he feels for the other. She, who would not
be united to him, still loves him, but she
revolts at the idea that it is possible for
him to love her; and yet she desires to live
near him, to take care of his children, to
treat his wife as her sister, and only to know
the affections of nature by the sj'tnpathy of
friendship. It is thus that a piece of Goethe,
much boasted of, Stella, finishes with a reso-
lution taken by two women, bound by sacred
ties to the same man, to live with him in
good understanding with each other. Such .
inventions only succeed in Germany, because
in that country there is frequently more
imagination than sensibility. Southern souls
would understand nothing of this heroism
of sentiment; passion is devoted, but jealous;
and that pretended delicacy, which sacri-
fices love to friendship, without the injunc-
tions of duty, is nothing but an affected
coldness.
All this generosity at the expense of love
is merely an artificial system. We must not
q2
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? 228 PHILOSOPHY AND MORALS.
admit toleration, or rivality, into a sentiment
which is then only sublime, when, like ma-
ternal and filial tenderness, it is exclusive
and all-powerful. We ought not, by our
own choice, to place ourselves in a situation
where morals and sensibility are not of one
accord; for what is involuntary is so beau-
tiful, that it is alarming to be condemned to
give orders to ourselves in all our actions,
and to live as if we were our own victims.
It is, assuredly, neither from hypocrisy,
nor from dryness of character, that a writer
of real and excellent genius has imagined, in
the novel of Woldemar, situations in which
every personage sacrifices sentiment by means
of sentiment, and anxiously seeks a reason
for not loving what he loves. But Jacobi,
who had felt from his youth a lively inclina-
tion towards every species of enthusiasm, has
here sought out for a romantic mysterious-
ness in the attachments of the heart, which
i9 very ingeniously described, but is quite
foreign to nature. .
It seems to mc that Jacobi understands
religion better than love, for he is too de-
sirous of confounding them. It is not true
that love, like rejigion, can find all its.
happiness in the renunciation of happiness
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? WOLD EM A R. . 229
itself. We change the idea that we ought
to entertain of virtue, when we make it con-
sist in a sort of exalted feeling which has no
object, and in sacrifices for which there is
no necessity. All the characters in Jacobi's
novel are continually tilting with their gene-
rosity against their love :--not only is this
unlike what happens in life, but it has no
moral beauty when virtue does not require
it; for strong and passionate feelings honour
human nature; and religion is so impressive
as it is, precisely because it can triumph
over such feelings. Would it have been
necessary for God himself to condescend to
address the human heart, if there were only
found in that heart some cold and grace-
ful affections which it would be so easy to
renounce?
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? 230 PHILOSOPHY AND MORALS.
CHAPTER XVIII.
Of a romantic Bias in the Affections of the
Heart.
The English philosophers have founded vir-
tue, as we have said, upon feeling, or rather
upon the moral sense; but this system has
no connexion with the sentimental morality
of which we are here talking: this morality
(the name and idea of which hardly exist
out of Germany) has nothing philosophical
about it; it only makes a duty of sensibility,
and leads to the contempt of those who are
deficient in that quality.
Doubtless, the power of feeling love is
very closely connected with morality and
religion: it is possible then that our repug-
nance to cold and hard minds is a sublime
sort of instinct--an instinct which apprizes
us, that such beings, even when their con-
duct is estimable, act mechanically, or by
calculation; and that it is impossible for any
sympathy to exist between us and them. In
Germany, where it is attempted to reduce all
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? OP A ROMANTIC BIAS. 231
impressions into precepts, every thing has
been deemed immoral which was destitute
of sensibility--nay, which was not of a ro-
mantic character. Werther had brought ex-
alted sentiments so much into fashion, that
hardly any body dared to show that he was
dry and cold of nature, even when he was
condemned to such a nature in reality. From
thence arose that forced sort of enthusiasm
for the moon, for forests, for the country,
and for solitude; from thence those nervous
fits, that affectation in the very voice, those
looks which wished to be seen; in a word,
all that apparatus of sensibility, which vi-
gorous and sincere minds disdain.
The author of Werther was the first to
laugh at these affectations; but, as ridicu-
lous practices must be found in all countries,
perhaps it is better that they should consist
in the somewhat silly exaggeration of what
is good, than in the elegant pretension
to what is evil. As the desire of success
is unconquerable among men, and still
more so among women, the pretensions of
mediocrity are a certain sign of the ruling
taste at such an epoch, and in such a
society; the same persons who displayed
their sentimentality in Germany, would have
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? 232 PHILOSOPHY AND MORALS.
elsewhere exhibited a levity and supercilious-
ness of character.
The extreme susceptibility of the German
character is one of the great causes of the
importance they attach to the least shades of
sentiment; and this susceptibility frequently
arises from the truth of the affections. It is
easy to be firm when we have no sensibility;
the sole quality which is then necessary is
courage; for a well-regulated severity must
begin with self:--but, when the proofs of
interest in our welfare, which others give or
refuse us, powerfully influence our happiness,
we must have a thousand times more irrita-
bility in our hearts than those who use their
friends as they would an estate, and endea-
vour solely to make them profitable. At the
same lime we ought to be on our guard
against those codes of subtle and many-
shaded sentiment, which the German writers
have multiplied in such various manners, and
with which their romances are filled. The
Germans, it must be confessed, are not
always perfectly natural. Certain of their
own uprightness, of their own sincerity in all
the real relations of life, they are tempted to
regard the affected love of the beautiful as
united to the worship of the good, and to
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? OF A ROMANTIC BIAS. 233
indulge themselves, occasionally, in exagge-
rations of this sort, which spoil every thing.
This rivalship of sensibility, between some
German ladies and authors, would at the
bottom be innocent enough, if the ridiculous
appearance which it gives to affectation did
not always throw a kind of discredit upon
sincerity itself. Cold and selfish persons find
a peculiar pleasure in laughing at passionate
affections; and would wish to make every
thing appear artificial which they do not ex-
perience. There are even persons of true
sensibility whom this sugared sort of exagge-
ration cloys with their own impressions; and
their feelings become exhausted, as we may
exhaust their religion, by tedious sermons
and superstitious practices.
It is wrong to apply the positive ideas
which we have of good and evil to the sub-
tilties of sensibility. To accuse this or that
character of their deficiencies in this respect,
is like making it a crime not to be a poet.
The natural susceptibility of those who
think more than they act, may render them
unjust to persons of a different description.
We must possess imagination to conjecture
all that the heart can make us suffer; and the
best sort of people in the world are often dull
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? 234 PHILOSOPHY AND MORALS.
and stupid in this respect: they march right
across our feelings, as if they were treading
upon flowers, and wondering that they fade
away. Are there not men v! hd have no
admiration for Raphael, who hear music
without emotion, to whom the ocean and
the heavens are but monotonous appearances?
How then should they comprehend the tem-
pests of the soul?
Are not even those who are most endowed
with sensibility sometimes discouraged in
their hopes? May they not be overcome by
a sort of inward coldness, as if the God-
head was retiring from their bosoms? They
remain not less faithful to their affections;
but there is no more incense in the temple, no
more music in the sanctuary, no more emo-
tion in the heart. Often also does misfor-
tune bid us silence in ourselves this voice of
sentiment, harmonious or distracting in its
tone, as it agrees, or not, with our destiny.
It is then impossible to make a duty of sen-
sibility; for those who own it suffer so much
from its possession, as frequently to have the
right and the desire to subject it to restraint.
Nations of ardent character do not talk of
sensibility without terror: a peaceable and
dreaming people believe they can encourage
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? OF A ROMANTIC BIAS. 235
it without alarm. For the rest, it is pos-
sible, that this subject has never been written
upon with perfect sincerity; for every one
wishes to do himself honour by what he
feels, or by what he inspires. Women en-
deavour to set themselves out like a romance;
men like a history; but the human heart is
still far from being penetrated in its most in-
timate relations. At one time or another,
perhaps, somebody will tell us sincerely all
he has felt; and we shall be quite astonished
at discovering, that the greater part of
maxims and observations are erroneous, and
that there is an unknown soul at the bottom
of that which we have been describing.
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? 236 PHILOSOPHY AND MORALS.
CHAPTER XIX.
Of Love in Marriage.
It is in marriage that sensibility is a duty:
in every other relation virtue may suffice;
but in that in which destinies are inter-
twined, where the same impulse, so to speak,
serves for the beatings of two hearts, it seems
that a profound affection is almost a ne-
cessary tie. The levity of manners has in-
troduced so much misery into married life,
that the moralists of the last age were ac-
customed to refer all the enjoyments of the
heart to paternal and maternal love; and
ended by almost considering marriage only
in the light of a requisite condition for en-
joying the happiness of having children.
This is false in morals, and still more false
with regard to happiness. ?
It is so easy to be good for the sake of
our children, that we ought not to make a
great merit of it. In their first years they
can have no will but that of their parents;
and when they have arrived at youth, they
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? OF LOVE IN MARRIAGE. 2Sf
exist by themselves. Justice and goodness
compose the principal duties of a relation
which nature makes easy. It is not thus in
our connexions with that half of ourselves,
who may find happiness or unhappiness in
the least of our actions, of our looks, and of
our thoughts. It is there alone that mo-
rality can exert itself in its complete energy;
it is there also that is placed the true source
of felicity.
A friend of the same age, in whose pre-
sence you are to live and die; a friend whose
every interest is your own; all whose pro-
spects are partaken by yourself, including
that of the grave: here is a feeling which
constitutes all our fate. Sometimes, it is
true, our children, and more often our
parents, become our companions through
life; but this rare and sublime enjoyment is
combated by the laws of nature; while the
marriage-union is in accord with the whole
of human existence.
Whence comes it, then, that this so holy
union is so often profaned? I will venture to
say it--the cause is, that remarkable inequality
which the opinion of society establishes be-
tween the duties of the two parties. Chris-
tianity has drawn women out of a state that
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? 538 PHILOSOPHY AND MORALS.
resembled slavery. Equality, in the sight
of God, being the basis of this wondeful re-
ligion, it has a tendency towards maintain-
ing the equality of rights upon earth :--di-
vine justice, the only perfect justice, admits
no kind of privilege, and, above all, refuses
that of force. Nevertheless, there have been
left, by the slavery of women, some preju-
dices, which, combining with the great li-
berty that society allows them, have occa-
sioned many evils.
It is right to exclude women from politi-
cal and civil affairs; nothing is more opposite
to their natural destination than all that
would bring them into rivalry with men;
and glory itself would be for woman only a
splendid mourning-suit for happiness. But,
if the destiny of women ought to consist in
a continual act of devotion to conjugal love,
the recompense of this devotion is the strict
faithfulness of him who is its object.
Religion makes no distinction between the
duties of the two parties; but the world
establishes a wide difference; and out of this
difference grows intrigue in women, and re-
sentment in men.
"What heart can give itself entirely up,
"Nor wish another heart alike entire? "
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? OF LOVE IN MARRIAGE. 239
Who then, in good faith, accepts friendship
as the price of love? Who, sincerely, pro-
raises constancy to voluntary infidelity? Re-
ligion, without doubt, can demand it; for
she alone knows the secret of that mysterious
land where sacrifices are enjoyments:--but
how unjust is the exchange to which man
endeavours to make his companion submit!
"I will love you," he says, "passion-
"ately, for two or three years; and then,
"at the end of that time, I will talk reason
"to you. " And this, which they call reason,
is the disenchantment of life. "I will show,
"in my own house, coldness and weari-
"someness of spirit; I will try to please else-
"where: but you, who are ordinarily pos-
"sessed of more imagination and sensibility
"than lam; you, who have nothing to em-
"ploy, nor to distract you, while the world
"offers me every sort of avocation; you,
"who only exist for me, while I have a
"thousand other thoughts; you will be sa-
"tisfied with that subordinate, icy, divided
"affection, which it is convenient to me to
"grant you; and you will reject with dis-
41 dain all the homage which expresses more
"exalted and more tender sentiments. "
How unjust a treaty! all human feeling
? ?
? 212 PHILOSOPHY AND MORALS.
ralists have raised up sentiment and enthu-
siasm from the contempt of a tyrannical
species of reason, which counted as gain
only what is destroyed, and placed man and
nature on the bed of Procrustes, that every
part of them might be cut off, which the
philosophy of materialism could not under-
stand.
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? OF SCIENTIFIC MORALITY. 213
CHAPTER XV.
Of scientific Morality.
Since the taste for the exact sciences has
taken hold of men's minds, they have wished
to prove every thing by demonstration ; and
the calculation of probabilities allowing them
to reduce even what is uncertain to rules,
they have flattered themselves that they
could resolve mathematically all the difficul-
ties offered by the nicest questions; and ex-
tend the dominion of algebra over the uni-
verse. Some philosophers, in Germany, have
also pretended to give to morality the ad-
vantages of a science rigorously proved in its
principles as well as in its consequences, and
not admitting either of objection or exception,
if the first basis of it be adopted. Kant
and Fichte have attempted this metaphysical
labour, and Schleiermacher, the translator
of Plato, and the author of several religious
treatises, of which we shall speak in the
next section, has published a very deep book,
on the examination of different systems of
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? 214 **hil6sophy and morals.
morality considered as a science. He wished
to find out one, all the reasoning^ of which
should be perfectly linked together, in which
the principle should involve all the conse-
quences, and every consequence reproduce
the principle; but* at present, it does not
appear that this object is attainable.
The ancients also were desirous of making
a science of morality, but they included in
that science laws and government: in fact,
it is impossible to determine beforehand all
the duties of life, when we do not know
what may be required by the laws and man*
ners of the country in whidh we are placed;
it is in this point of view that Plato has
imagined his republic. Man altogether is,
in that work, considered in relation to re-
ligion, to politics* and to morality; but> as
that republic could not exist, one cannot
conceive how, in the midst of the abuses of
human society, a code of morality, such as
that would be, could supply the habitual
interpretation of conscience. Philosophers
aim at the Scientific form in all things; one
should say, they flatter themselves that
they shall thus chain down the future, and
Withdraw themselves entirely from the yoke
of circumstances: but what free* us from
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? OF SCIENTIFIC MOBALITY. 215
them, is, the soul; the sincerity of our in-
ward love of virtue. The science of morality
can no more teach us to be honest men, in all
the magnificence of that expression, than
geometry to draw, or literary rules to invent.
Kant, who had admitted the necessity of
sentiment in metaphysical truths, was will-
ing to dispense with it in morality, and he
was never able to establish incontestably
more than this one great fact of the human
heart, that morality has duty, and not in-
terest, for its basis; but to understand duty,
conscience and religion must be our teachers.
Kant, in separating religion from the motives
of morality, could only see in conscience a
judge, and not a divine voice, and therefore
he has been incessantly presenting to that
judge points of difficulty; the solutions of
them which he has given, and which he
thought evident, have been attacked in a
thousand ways; for it is by sentiment alone
that we ever arrive at unanimity of opinion
amongst men.
Some German philosophers, perceiving
the impossibility of reducing into law all the
affections of which our nature is composed,
and of making a science, as it were, of all
the emotions of the heart, have contented
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? 216 PHILOSOPHY AND MORALS.
themselves with affirming, that morality con-
sists in a feeling of harmony within ourselves-
Undoubtedly, when we feel no remorse,.
it is probable we are not criminal; and even
when we may have committed what are
faults according to the opinions of others,
if we have done our duty according to our
own opinion, we are not guilty; but we
must nevertheless be cautious in relying
on this self-satisfaclion, which ought, it
should seem, to be the best proof of virtue.
There are men who have brought themselves
to take their own pride for conscience;
fanaticism, in others, is a disinterested me-
dium, which justifies every thing in their
eyes; and in some characters, the habit of
committing crimes gives a kind of strength,
which frees them from repentance, at least
as long as they are untouched by misfor-
tune. *
It does not follow from this impossibility
of discovering a science in morality, or any
universal signs, by which to know whether
its precepts are observed, that there are not
some positive duties which may serve as our
guides; but as there are in the destiny of
man both necessity and liberty, so, in his.
conduct, there ought to be inspiration and,
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? OV SCIENTIFIC MORALITY. 217
method. Nothing that belongs to virtue can
be either altogether arbitrary, or altogether
fixed: thus, it is one of the miracles of reli-
gion, that it unites, in the same degree, the
exultation of love and submission to the law;
thus the heart of man is at once satisfied and
directed.
I shall not here give an account of all the
systems of scientific morality which have
been published in Germany; there are some
of them so refined, that, although treating of
our own nature, one does not know on what
to rest for the conception of them. The
French philosophers have rendered morality
singularly dry, by referring every thing to
self-interest. Some German metaphysicians
have arrived at the same result, by never-
theless building all their doctrines on sacri-
fices. Neither systems of materialism, nor
those of abstraction, can give a complete
idea of virtue.
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? 218 PHILOSOPHY AND MORALS.
CHAPTER XVI.
Jacobi.
It vrould be difficult in any country to meet
with a man of letters of a more distinguished
nature than Jacobi: with every advantage of
person and fortune, he devoted himself, from
his youth, during forty years, to meditation.
Philosophy is ordinarily a consolation or an
asylum; but he who makes choice of it when
circumstances concur to promise him great
success in the world, is the more worthy of
respect. Led by his character to acknow-
ledge the power of sentiment, Jacobi bu-
sied himself with abstract ideas, principally
to show their insufficiency. His writings on
metaphysics are much esteemed in Germany;
yet it is chiefly as a great moralist that his
reputation is universal.
He was the first who attacked morality
founded on interest; and, by assigning as
the principle of his own system, religious
sentiment considered philosophically, he has
created a doctrine distinct from that of Kant,
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? JACOBI.
219
who refers every thing to the inflexible law
of duty, and from that of the new metaphy-
sicians, who aim, as I have just said, at
applying the strictness of science to the
theory of virtue.
Schiller, in an epigram against Kant's
system of morality, says, " I take pleasure
"in serving my friends; it is agreeable to
"me to perform my duty; that makes me
"uneasy, for then I am not virtuous/' This
pleasantry carries with it a deep sense; for,
although happiness ought never to be our
object in fulfilling our duty, yet the inward
satisfaction which it affords us is precisely
what may be called the beatitude of virtue.
This word Beatitude has lost something of
its dignity: it must, however, be recurred to,
for it is necessary to express that kind of
impression which makes us sacrifice hap-
piness, or at least pleasure, to a gentler and
a purer state of mind.
In fact, if sentiment does not second mo-
rality, how would the latter make itself
respected? How could reason and will be
united together, if not by sentiment, when the
will has to control the passions? A German
philosopher has said, that " there is no yhilo-
M sophy but the Christian religion;" and
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? 220 PHILOSOPHY AND MORALS.
certainly he did not so express himself to ex-
clude philosophy, but because he was con-
vinced that the highest and the deepest ideas
led to the discovery of the singular agree-
ment between that religion and the nature of
man. Between these two classes of* moralists,
that which with Kant, and others still more
abstracted, refers all the actions of morality
to immutable precepts, and that which with
Jacobi declares, that every thing is to be left
to the decision of sentiment, Christianity
seems to show the wonderful point, at which
the positive law has not excluded the inspi-
ration of the heart, nor that inspiration the
positive law.
Jacobi, who has so much reason to confide
in the purity of his conscience, was wrong to
lay down as a principle that we should yield
entirely to whatever the motions of our mind
may suggest. The dryness of some intolerant
writers, who admit no modification or in-
dulgence in the application of some precepts,
has driven Jacobi into the contrary excess.
When the French moralists are severe,
they are so to a degree, which destroys in-
dividual character in man; it is the spirit of
the nation to love authority in every thing.
The German philosophers, and Jacobi above
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? JACOBI. 1 1 221
all, respect what constitutes the particular
existence of every being, and judge of actions
by their source, that is to say, according to
the good or bad impulse which causfes them.
There are a thousand ways of being a very
bad man, without offending against any re-
ceived law, as a detestable tragedy may be
written, without any neglect of theatrical
rules and effect. When the soul has no na-
tural spring, it seeks to know what ought to
be said, and what ought to be done, ih every
circumstance, that it may be acquitted
towards itself, and towards others, by sub-
mitting to what is ordained. The law, how-
ever, in morality, as in poetry, can only
teach what ought not to be done; but, in
all things, what is good and sublime, is only
revealed to us by the divinity of our heart.
Public utility, as I have explained it in the
preceding chapter, might lead us to be im-
moral by morality. In the relations of pri-
vate life, on the contrary, it may sometimes
happen, that a conduct which is perfect ac-
cording to worldly estimation, may proceed
from a bad principle; that is to say, may
belong to something dry, malicious, and un-
charitable. Natural passions and superior
talents are displeasing to those men who are
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? 222 PHILOSOPHY AtfP HOEALS.
too easily dignified with the name of severe:
they avail themselves of their morality, which
they say comes from God, as an enemy
would take the sword of a father to destroy
bis children.
At the same time Jacobi's aversion to
the inflexible rigour of law, leads him too far
in freeing himself from it. "Yes," says he,
"I would be a liar like the dying Desde-
"njiona*; I would deceive like Orestes,
"when he wished to die instead of Pylades;
<* 1 would be an assassin like Timoleon; per-
"jured like Epaminondas and John de Witt;
"J (Could resolve to commit suicide like
"Cato; or sacrilege like David; for I have
"an assurance within me, that in pardoning
"these things, which are crimes according
"to the letter, man exercises the sovereign
M right which the majesty of his nature con-
"fers upon him;. fixes the seal of his dignity,
"the seal of his divine nature, to the pardon
"which be grants.
"If you would establish a system universal
"and strictly scientific, you must submit
"conscience to that system which has pe-
* Desdemona, in order to save her husband from the dis-
grace and danger of the crime he has jm%t committed, declares,
at she it dying, that the has killed herself.
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? JACOBI.
283
"trified life: that conscience must become
"deaf, dumb, and insensible; even the
"smallest remains of its root (that is, of the
"human heart) must be torn up. Yes, as
"truly as your metaphysical forms fill the
"place of Apollo and the Muses, it is only
"by imposing silence on your heart that you
"will be able implicitly to conform to laws
"without exception, and that you will adopt
"the hard and servile obedience which tbey
"demand: thus conscience will only serve
"to teach you, like a professor in his chair,
"the truth that is without you; and this
"inward light will soon be no more than a
"finger-post set up on the highway to direct
"travellers on their journey. "
Jacobi is so well guided by his own sen-
timents, that perhaps be has not sufficiently
reflected on the consequences of this morality
to ordinary men; for what answer could be
given to those who should pretend, in depart-
ing from duty, that they obey the sugges-
tions of their conscience? Undoubtedly,
we may discover that they are hypocrites
who speak thus; but we have furnished
them with an argument which will serve
to justify them, whatever they may do;
and it is a gieat tiling for men to have
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? 224 PHILOSOPHY AND MORALS.
phrases to repeat in favour of their conduct!
they make use of them at first to deceive
others, and end with deceiving themselves.
Will it be said that this independent doc-
trine can only suit characters which are truly
virtuous? There ought to be no privileges
even for Virtue; for from the moment she
desires them, it is probable she ceases to
deserve them. A sublime equality reigns in
the empire of duty, and something passes at
the bottom of the human heart which gives
to every man, when he sincerely desires it,
the means of performing all that enthusiasm
inspires, without transgressing the limits of
the Christian law, which is also the work of
an holy enthusiasm.
The doctrine of Kant may in effect be
considered as too dry, because it does not
attribute sufficient influence to religion; but
it is not surprising that he should have been
inclined not to make sentiment the base of
his morality, at a time when there was so
widely diffused, and especially in Gerniany,
an affectation of sensibility, which necessarily
weakened the spring of minds and characters.
A genius like Kant's should have for its
object, to give a new dye to the mind.
The German moralists of the new school,
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? jacobi. 225
so pure in their sentiments, to whatever ab-
stract systems they abandon themselves, may
be divided into three classes: those who, like
Kant and Fichte, have aimed at giving to
the law of duty a scientific theory, and an
inflexible application; those, at the head of
whom Jacobi is to be placed, who take reli-
gious sentiment and natural conscience for
their guides; and those who, making revela-
tion the basis of their belief, endeavour to
unite sentiment and duty, and seek to bind
them together by a philosophical interpreta-
tion. These three classes of moralists equally
attack morality founded on self-interest. --
That morality has now scarcely any partisans
in Germany; evil actions may be done there,
but at least the theory of what is right is left
untouched,
VOL. IH.
Q
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? 226 PHILOSOPHY AND MORALS.
CHAPTER XVII.
Of Woldemar.
The romance of Woldemar is the work of
the same philosopher, Jacobi, of whom I
have spoken in the last chapter. This work
contains philosophical discussions, in which
the svstems of morality professed by the
French writers are warmly attacked, and the
doctrine of Jacobi is explained in it with ad-
mirable eloquence. In that respect Wolde-
mar is a very fine book; but as a novel I
neither like the conduct nor the end of it.
The author, who, as a philosopher, refers all
human destiny to sentiment, describes in his
work, as it appears to me, sensibility differ-
ently from what it is in fact. An exagge-
rated delicacy, or rather a whimsical manner
of considering the human heart, may interest
in theory, but not when it is put in action, and
thus attempted to be made something real.
Woldemar feels a warm friendship for a
person who will not marry him, although
she partakes of his feeling: he marries a
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? WOLDEMAR. 227
woman he does not love, because he thinks
he has found in her a submissive and gentle
character, which is proper for marriage.
Scarcely has he married her, when he is on
the point of giving himself up to the love
he feels for the other. She, who would not
be united to him, still loves him, but she
revolts at the idea that it is possible for
him to love her; and yet she desires to live
near him, to take care of his children, to
treat his wife as her sister, and only to know
the affections of nature by the sj'tnpathy of
friendship. It is thus that a piece of Goethe,
much boasted of, Stella, finishes with a reso-
lution taken by two women, bound by sacred
ties to the same man, to live with him in
good understanding with each other. Such .
inventions only succeed in Germany, because
in that country there is frequently more
imagination than sensibility. Southern souls
would understand nothing of this heroism
of sentiment; passion is devoted, but jealous;
and that pretended delicacy, which sacri-
fices love to friendship, without the injunc-
tions of duty, is nothing but an affected
coldness.
All this generosity at the expense of love
is merely an artificial system. We must not
q2
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? 228 PHILOSOPHY AND MORALS.
admit toleration, or rivality, into a sentiment
which is then only sublime, when, like ma-
ternal and filial tenderness, it is exclusive
and all-powerful. We ought not, by our
own choice, to place ourselves in a situation
where morals and sensibility are not of one
accord; for what is involuntary is so beau-
tiful, that it is alarming to be condemned to
give orders to ourselves in all our actions,
and to live as if we were our own victims.
It is, assuredly, neither from hypocrisy,
nor from dryness of character, that a writer
of real and excellent genius has imagined, in
the novel of Woldemar, situations in which
every personage sacrifices sentiment by means
of sentiment, and anxiously seeks a reason
for not loving what he loves. But Jacobi,
who had felt from his youth a lively inclina-
tion towards every species of enthusiasm, has
here sought out for a romantic mysterious-
ness in the attachments of the heart, which
i9 very ingeniously described, but is quite
foreign to nature. .
It seems to mc that Jacobi understands
religion better than love, for he is too de-
sirous of confounding them. It is not true
that love, like rejigion, can find all its.
happiness in the renunciation of happiness
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? WOLD EM A R. . 229
itself. We change the idea that we ought
to entertain of virtue, when we make it con-
sist in a sort of exalted feeling which has no
object, and in sacrifices for which there is
no necessity. All the characters in Jacobi's
novel are continually tilting with their gene-
rosity against their love :--not only is this
unlike what happens in life, but it has no
moral beauty when virtue does not require
it; for strong and passionate feelings honour
human nature; and religion is so impressive
as it is, precisely because it can triumph
over such feelings. Would it have been
necessary for God himself to condescend to
address the human heart, if there were only
found in that heart some cold and grace-
ful affections which it would be so easy to
renounce?
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? 230 PHILOSOPHY AND MORALS.
CHAPTER XVIII.
Of a romantic Bias in the Affections of the
Heart.
The English philosophers have founded vir-
tue, as we have said, upon feeling, or rather
upon the moral sense; but this system has
no connexion with the sentimental morality
of which we are here talking: this morality
(the name and idea of which hardly exist
out of Germany) has nothing philosophical
about it; it only makes a duty of sensibility,
and leads to the contempt of those who are
deficient in that quality.
Doubtless, the power of feeling love is
very closely connected with morality and
religion: it is possible then that our repug-
nance to cold and hard minds is a sublime
sort of instinct--an instinct which apprizes
us, that such beings, even when their con-
duct is estimable, act mechanically, or by
calculation; and that it is impossible for any
sympathy to exist between us and them. In
Germany, where it is attempted to reduce all
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? OP A ROMANTIC BIAS. 231
impressions into precepts, every thing has
been deemed immoral which was destitute
of sensibility--nay, which was not of a ro-
mantic character. Werther had brought ex-
alted sentiments so much into fashion, that
hardly any body dared to show that he was
dry and cold of nature, even when he was
condemned to such a nature in reality. From
thence arose that forced sort of enthusiasm
for the moon, for forests, for the country,
and for solitude; from thence those nervous
fits, that affectation in the very voice, those
looks which wished to be seen; in a word,
all that apparatus of sensibility, which vi-
gorous and sincere minds disdain.
The author of Werther was the first to
laugh at these affectations; but, as ridicu-
lous practices must be found in all countries,
perhaps it is better that they should consist
in the somewhat silly exaggeration of what
is good, than in the elegant pretension
to what is evil. As the desire of success
is unconquerable among men, and still
more so among women, the pretensions of
mediocrity are a certain sign of the ruling
taste at such an epoch, and in such a
society; the same persons who displayed
their sentimentality in Germany, would have
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? 232 PHILOSOPHY AND MORALS.
elsewhere exhibited a levity and supercilious-
ness of character.
The extreme susceptibility of the German
character is one of the great causes of the
importance they attach to the least shades of
sentiment; and this susceptibility frequently
arises from the truth of the affections. It is
easy to be firm when we have no sensibility;
the sole quality which is then necessary is
courage; for a well-regulated severity must
begin with self:--but, when the proofs of
interest in our welfare, which others give or
refuse us, powerfully influence our happiness,
we must have a thousand times more irrita-
bility in our hearts than those who use their
friends as they would an estate, and endea-
vour solely to make them profitable. At the
same lime we ought to be on our guard
against those codes of subtle and many-
shaded sentiment, which the German writers
have multiplied in such various manners, and
with which their romances are filled. The
Germans, it must be confessed, are not
always perfectly natural. Certain of their
own uprightness, of their own sincerity in all
the real relations of life, they are tempted to
regard the affected love of the beautiful as
united to the worship of the good, and to
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? OF A ROMANTIC BIAS. 233
indulge themselves, occasionally, in exagge-
rations of this sort, which spoil every thing.
This rivalship of sensibility, between some
German ladies and authors, would at the
bottom be innocent enough, if the ridiculous
appearance which it gives to affectation did
not always throw a kind of discredit upon
sincerity itself. Cold and selfish persons find
a peculiar pleasure in laughing at passionate
affections; and would wish to make every
thing appear artificial which they do not ex-
perience. There are even persons of true
sensibility whom this sugared sort of exagge-
ration cloys with their own impressions; and
their feelings become exhausted, as we may
exhaust their religion, by tedious sermons
and superstitious practices.
It is wrong to apply the positive ideas
which we have of good and evil to the sub-
tilties of sensibility. To accuse this or that
character of their deficiencies in this respect,
is like making it a crime not to be a poet.
The natural susceptibility of those who
think more than they act, may render them
unjust to persons of a different description.
We must possess imagination to conjecture
all that the heart can make us suffer; and the
best sort of people in the world are often dull
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? 234 PHILOSOPHY AND MORALS.
and stupid in this respect: they march right
across our feelings, as if they were treading
upon flowers, and wondering that they fade
away. Are there not men v! hd have no
admiration for Raphael, who hear music
without emotion, to whom the ocean and
the heavens are but monotonous appearances?
How then should they comprehend the tem-
pests of the soul?
Are not even those who are most endowed
with sensibility sometimes discouraged in
their hopes? May they not be overcome by
a sort of inward coldness, as if the God-
head was retiring from their bosoms? They
remain not less faithful to their affections;
but there is no more incense in the temple, no
more music in the sanctuary, no more emo-
tion in the heart. Often also does misfor-
tune bid us silence in ourselves this voice of
sentiment, harmonious or distracting in its
tone, as it agrees, or not, with our destiny.
It is then impossible to make a duty of sen-
sibility; for those who own it suffer so much
from its possession, as frequently to have the
right and the desire to subject it to restraint.
Nations of ardent character do not talk of
sensibility without terror: a peaceable and
dreaming people believe they can encourage
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? OF A ROMANTIC BIAS. 235
it without alarm. For the rest, it is pos-
sible, that this subject has never been written
upon with perfect sincerity; for every one
wishes to do himself honour by what he
feels, or by what he inspires. Women en-
deavour to set themselves out like a romance;
men like a history; but the human heart is
still far from being penetrated in its most in-
timate relations. At one time or another,
perhaps, somebody will tell us sincerely all
he has felt; and we shall be quite astonished
at discovering, that the greater part of
maxims and observations are erroneous, and
that there is an unknown soul at the bottom
of that which we have been describing.
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? 236 PHILOSOPHY AND MORALS.
CHAPTER XIX.
Of Love in Marriage.
It is in marriage that sensibility is a duty:
in every other relation virtue may suffice;
but in that in which destinies are inter-
twined, where the same impulse, so to speak,
serves for the beatings of two hearts, it seems
that a profound affection is almost a ne-
cessary tie. The levity of manners has in-
troduced so much misery into married life,
that the moralists of the last age were ac-
customed to refer all the enjoyments of the
heart to paternal and maternal love; and
ended by almost considering marriage only
in the light of a requisite condition for en-
joying the happiness of having children.
This is false in morals, and still more false
with regard to happiness. ?
It is so easy to be good for the sake of
our children, that we ought not to make a
great merit of it. In their first years they
can have no will but that of their parents;
and when they have arrived at youth, they
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? OF LOVE IN MARRIAGE. 2Sf
exist by themselves. Justice and goodness
compose the principal duties of a relation
which nature makes easy. It is not thus in
our connexions with that half of ourselves,
who may find happiness or unhappiness in
the least of our actions, of our looks, and of
our thoughts. It is there alone that mo-
rality can exert itself in its complete energy;
it is there also that is placed the true source
of felicity.
A friend of the same age, in whose pre-
sence you are to live and die; a friend whose
every interest is your own; all whose pro-
spects are partaken by yourself, including
that of the grave: here is a feeling which
constitutes all our fate. Sometimes, it is
true, our children, and more often our
parents, become our companions through
life; but this rare and sublime enjoyment is
combated by the laws of nature; while the
marriage-union is in accord with the whole
of human existence.
Whence comes it, then, that this so holy
union is so often profaned? I will venture to
say it--the cause is, that remarkable inequality
which the opinion of society establishes be-
tween the duties of the two parties. Chris-
tianity has drawn women out of a state that
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? 538 PHILOSOPHY AND MORALS.
resembled slavery. Equality, in the sight
of God, being the basis of this wondeful re-
ligion, it has a tendency towards maintain-
ing the equality of rights upon earth :--di-
vine justice, the only perfect justice, admits
no kind of privilege, and, above all, refuses
that of force. Nevertheless, there have been
left, by the slavery of women, some preju-
dices, which, combining with the great li-
berty that society allows them, have occa-
sioned many evils.
It is right to exclude women from politi-
cal and civil affairs; nothing is more opposite
to their natural destination than all that
would bring them into rivalry with men;
and glory itself would be for woman only a
splendid mourning-suit for happiness. But,
if the destiny of women ought to consist in
a continual act of devotion to conjugal love,
the recompense of this devotion is the strict
faithfulness of him who is its object.
Religion makes no distinction between the
duties of the two parties; but the world
establishes a wide difference; and out of this
difference grows intrigue in women, and re-
sentment in men.
"What heart can give itself entirely up,
"Nor wish another heart alike entire? "
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? OF LOVE IN MARRIAGE. 239
Who then, in good faith, accepts friendship
as the price of love? Who, sincerely, pro-
raises constancy to voluntary infidelity? Re-
ligion, without doubt, can demand it; for
she alone knows the secret of that mysterious
land where sacrifices are enjoyments:--but
how unjust is the exchange to which man
endeavours to make his companion submit!
"I will love you," he says, "passion-
"ately, for two or three years; and then,
"at the end of that time, I will talk reason
"to you. " And this, which they call reason,
is the disenchantment of life. "I will show,
"in my own house, coldness and weari-
"someness of spirit; I will try to please else-
"where: but you, who are ordinarily pos-
"sessed of more imagination and sensibility
"than lam; you, who have nothing to em-
"ploy, nor to distract you, while the world
"offers me every sort of avocation; you,
"who only exist for me, while I have a
"thousand other thoughts; you will be sa-
"tisfied with that subordinate, icy, divided
"affection, which it is convenient to me to
"grant you; and you will reject with dis-
41 dain all the homage which expresses more
"exalted and more tender sentiments. "
How unjust a treaty! all human feeling
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