第10章

If, then, humanity is not God, it is a continuation of God; or, if a different phraseology be preferred, that which humanity does today by design is the same thing that it began by instinct, and which Nature seems to accomplish by necessity.In all these cases, and whichever opinion we may choose, one thing remains certain: the unity of action and law.Intelligent beings, actors in an intelligently- devised fable, we may fearlessly reason from ourselves to the universe and the eternal; and, when we shall have completed the organization of labor, may say with pride, The creation is explained.

Thus philosophy's field of exploration is fixed; tradition is the starting-

point of all speculation as to the future; utopia is forever exploded;

the study of the me, transferred from the individual conscience to the manifestations of the social will, acquires the character of objectivity of which it has been hitherto deprived; and, history becoming psychology, theology anthropology, the natural sciences metaphysics, the theory of the reason is deduced no longer from the vacuum of the intellect, but from the innumerable forms of a Nature abundantly and directly observable.

I need the hypothesis of God to prove my good-will towards a multitude of sects, whose opinions I do not share, but whose malice I fear: -- theists;

I know one who, in the cause of God, would be ready to draw sword, and, like Robespierre, use the guillotine until the last atheist should be destroyed, not dreaming that that atheist would be himself; -- mystics, whose party, largely made up of students and women marching under the banner of MM.

Lamennais, Quinet, Leroux, and others, has taken for a motto, "Like master, like man;" like God, like people; and, to regulate the wages of the workingman, begins by restoring religion; -- spiritualists, who, should I overlook the rights of spirit, would accuse me of establishing the worship of matter, against which I protest with all the strength of my soul; -- sensualists and materialists, to whom the divine dogma is the symbol of constraint and the principle of enslavement of the passions, outside of which, they say, there is for man neither pleasure, nor virtue, nor genius; -- eclectics and sceptics, sellers and publishers of all the old philosophies, but not philosophers themselves, united in one vast brotherhood, with approbation and privilege, against whoever thinks, believes, or affirms without their permission; -conservatives finally, retrogressives, egotists, and hypocrites, preaching the love of God by hatred of their neighbor, attributing to liberty the world's misfortunes since the deluge, and scandalizing reason by their foolishness.

Is it possible, however, that they will attack an hypothesis which, far from blaspheming the revered phantoms of faith, aspires only to exhibit them in broad daylight; which, instead of rejecting traditional dogmas and the prejudices of conscience, asks only to verify them; which, while defending itself against exclusive opinions, takes for an axiom the infallibility of reason, and, thanks to this fruitful principle, will doubtless never decide against any of the antagonistic sects? Is it possible that the religious and political conservatives will charge me with disturbing the order of society, when I start with the hypothesis of a sovereign intelligence, the source of every thought of order; that the semi-Christian democrats will curse me as an enemy of God, and consequently a traitor to the republic, when I am seeking for the meaning and content of the idea of God; and that the tradesmen of the university will impute to me the impiety of demonstrating the non-value of their philosophical products, when I am especially maintaining that philosophy should be studied in its object, -- that is, in the manifestations of society and Nature?....

I need the hypothesis of God to justify my style.

In my ignorance of everything regarding God, the world, the soul, and destiny; forced to proceed like the materialist, -- that is, by observation and experience, -- and to conclude in the language of the believer, because there is no other; not knowing whether my formulas, theological in spite of me, would be taken literally or figuratively; in this perpetual contemplation of God, man, and things, obliged to submit to the synonymy of all the terms included in the three categories of thought, speech, and action, but wishing to affirm nothing on either one side or the other, -- rigorous logic demanded that I should suppose, no more, no less, this unknown that is called God.

We are full of Divinity, Jovis omnia plena; our monuments, our traditions, our laws, our ideas, our languages, and our sciences, all are infected by this indelible superstition outside of which we can neither speak nor act, and without which we do not even think.

Finally, I need the hypothesis of God to explain the publication of these new memoirs.

Our society feels itself big with events, and is anxious about the future:

how account for these vague presentiments by the sole aid of a universal reason, immanent if you will, and permanent, but impersonal, and therefore dumb, or by the idea of necessity, if it implies that necessity is self-

conscious, and consequently has presentiments? There remains then, once more, an agent or nightmare which weighs upon society, and gives it visions.

Now, when society prophesies, it puts questions in the mouths of some, and answers in the mouths of others.And wise, then, he who can listen and understand; for God himself has spoken, quia locutus est Deus.

The Academy of Moral and Political Sciences has proposed the following question: --

"To determine the general facts which govern the relations of profits to wages, and to explain their respective oscillations."

A few years ago the same Academy asked, "What are the causes of misery?"

The nineteenth century has, in fact, but one idea, -- equality and reform.