The System of Nature, Volume 1 16 – Holbach · Library Across
Freethought · Atheism
The System of Nature, Volume 1 16Chap 15
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Freethought · Atheism
The System of Nature, Volume 1 16
Chap 15
HolbachEnglish
Of Man's true Interest, or of the Ideas he forms to himself of Happiness.--Man cannot be happy without Virtue.
Utility, as has been before observed, ought to be the only standard of the judgment of man. To be useful, is to contribute to the happiness of his fellow creatures; to be prejudicial, is to further their misery. This granted, let us examine if the principles we have hitherto established be prejudicial or advantageous, useful or useless, to the human race. If man unceasingly seeks after his happiness, he can only approve of that which procures for him his object, or furnishes him the means by which it is to be obtained.
What has been already said will serve in fixing our ideas upon what constitutes this happiness: it has been already shewn that it is only continued pleasure: but in order that an object may please, it is necessary that the impressions it makes, the perceptions it gives, the ideas which it leaves, in short, that the motion it excites in man should be analogous to his organization; conformable to his temperament; assimilated to his individual nature:--modified as it is by habit, determined as it is by an infinity of circumstances, it is necessary that the action of the object by which he is moved, or of which the idea remains with him, far from enfeebling him, far from annihilating his feelings, should tend to strengthen him; it is necessary, that without fatiguing his mind, exhausting his faculties, or deranging his organs, this object should impart to his machine that degree of activity for which it continually has occasion. What is the object that unites all these qualities? Where is the man whose organs are susceptible of continual agitation without being fatigued; without experiencing a painful sensation; without sinking? Man is always willing to be warned of his existence in the most lively manner, as long as he can be so without pain. What do I say? He consents frequently to suffer, rather than not feel. He accustoms himself to a thousand things which at first must have affected him in a disagreeable manner; but which frequently end either by converting themselves into wants, or by no longer affecting him any way: of this truth tobacco, coffee, and above all brandy furnish examples: this is the reason he runs to see tragedies; that he witnesses the execution of criminals. In short, the desire of feeling, of being powerfully moved, appears to be the principle of curiosity; of that avidity with which man seizes on the marvellous; of that earnestness with which he clings to the supernatural; of the disposition he evinces for the incomprehensible. Where, indeed, can he always find objects in nature capable of continually supplying the stimulus requisite to keep him in activity, that shall be ever proportioned to the state of his own organization; which his extreme mobility renders subject to perpetual variation? The most lively pleasures are always the least durable, seeing they are those which exhaust him most.
That man should be uninterruptedly happy, it would be requisite that his powers were infinite; it would require that to his mobility he joined a vigor, attached a solidity, which nothing could change; or else it is necessary that the objects from which he receives impulse, should either acquire or lose properties, according to the different states through which his machine is successively obliged to pass; it would need that the essences of beings should be changed in the same proportion as his dispositions; should be submitted to the continual influence of a thousand causes, which modify him without his knowledge, and in despite of himself. If, at each moment, his machine undergoes changes more or less marked, which are ascribable to the different degrees of elasticity, of density, of serenity of the atmosphere; to the portion of igneous fluid circulating through his blood; to the harmony of his organs; to the order that exists between the various parts of his body; if, at every period of his existence, his nerves have not the same tensions, his fibres the same elasticity, his mind the same activity, his imagination the same ardour, &c. it is evident that the same causes in preserving to him only the same qualities, cannot always affect him in the same manner. Here is the reason why those objects that please him in one season displease him in another: these objects have not themselves sensibly changed; but his organs, his dispositions, his ideas, his mode of seeing, his manner of feeling, have changed:--such is the source of man's inconstancy.
If the same objects are not constantly in that state competent to form the happiness of the same individual, it is easy to perceive that they are yet less in a capacity to please all men; or that the same happiness cannot be suitable to all. Beings already various by their temperament, unlike in their faculties, diversified in their organization, different in their imagination, dissimilar in their ideas, of distinct opinions, of contrary habits, which an infinity of circumstances, whether physical or moral, have variously modified, must necessarily form very different notions of happiness. Those of a MISER cannot be the same as those of a PRODIGAL; those of a VOLUPTUARY, the same as those of one who is PHLEGMATIC; those of an intemperate, the same as those of a rational man, who husbands his health. The happiness of each, is in consequence composed of his natural organization, and of those circumstances, of those habits, of those ideas, whether true or false, that have modified him: this organization and these circumstances, never being the same in any two men, it follows, that what is the object of one man's views, must be indifferent, or even displeasing to another; thus, as we have before said, no one can be capable of judging of that which may contribute to the felicity of his fellow man.
Interest is the object to which each individual according to his temperament and his own peculiar ideas, attaches his welfare; from which it will be perceived that this interest is never more than that which each contemplates as necessary to his happiness. It must, therefore, be concluded, that no man is totally without interest. That of the miser to amass wealth; that of the prodigal to dissipate it: the interest of the ambitious is to obtain power; that of the modest philosopher to enjoy tranquillity; the interest of the debauchee is to give himself up, without reserve, to all sorts of pleasure; that of the prudent man, to abstain from those which may injure him: the interest of the wicked is to gratify his passions at any price: that of the virtuous to merit by his conduct the love, to elicit by his actions the approbation of others; to do nothing that can degrade himself in his own eyes.
Thus, when it is said that Interest is the only motive of human actions; it is meant to indicate that each man labours after his own manner, to his own peculiar happiness; that he places it in some object either visible or concealed; either real or imaginary; that the whole system of his conduct is directed to its attainment. This granted, no man can be called disinterested; this appellation is only applied to those of whose motives we are ignorant; or whose interest we approve. Thus the man who finds a greater pleasure in assisting his friends in misfortune than preserving in his coffers useless treasure, is called generous, faithful, and disinterested; in like manner all men are denominated disinterested, who feel their glory far more precious than their fortune. In short, all men are designated disinterested who place their happiness in making sacrifices which man considers costly, because he does not attach the same value to the object for which the sacrifice is made.
Man frequently judges very erroneously of the interest of others, either because the motives that animate them are too complicated for him to unravel; or because to be enabled to judge of them fairly, it is needful to have the same eyes, the same organs the same passions, the same opinions: nevertheless, obliged to form his judgment of the actions of mankind, by their effect on himself, he approves the interest that actuates them whenever the result is advantageous for his species: thus, he admires valour, generosity, the love of liberty, great talents, virtue, &c. he then only approves of the objects in which the beings he applauds have placed their happiness; he approves these dispositions even when he is not in a capacity to feel their effects; but in this judgment he is not himself disinterested; experience, reflection, habit, reason, have given him a taste for morals, and he finds as much pleasure in being witness to a great and generous action, as the man of virtu finds in the sight of a fine picture of which he is not the proprietor. He who has formed to himself a habit of practising virtue, is a man who has unceasingly before his eyes the interest that he has in meriting the affection, in deserving the esteem, in securing the assistance of others, as well as to love and esteem himself: impressed with these ideas which have become habitual to him, he abstains even from concealed crimes, since these would degrade him in his own eyes: he resembles a man who having from his infancy contracted the habit of cleanliness, would be painfully affected at seeing himself dirty, even when no one should witness it. The honest man is he to whom truth has shewn his interest or his happiness in a mode of acting that others are obliged to love, are under the necessity to approve for their own peculiar interest.
These principles, duly developed, are the true basis of morals; nothing is more chimerical than those which are founded upon imaginary motives placed out of nature; or upon innate sentiments; which some speculators have regarded as anterior to man's experience; as wholly independant of those advantages which result to him from its use: it is the essence of man to love himself; to tend to his own conservation; to seek to render his existence happy: thus interest, or the desire of happiness, is the only real motive of all his actions; this interest depends upon his natural organization, rests itself upon his wants, is bottomed upon his acquired ideas, springs from the habits he has contracted: he is without doubt in error, when either a vitiated organization or false opinions shew him his welfare in objects either useless or injurious to himself, as well as to others; he marches steadily in the paths of virtue when true ideas have made him rest his happiness on a conduct useful to his species; in that which is approved by others; which renders him an interesting object to his associates. Morals would be a vain science if it did not incontestibly prove to man that his interest consists in being virtuous. Obligation of whatever kind, can only be founded upon the probability or the certitude of either obtaining a good or avoiding an evil.
Indeed, in no one instant of his duration, can a sensible, an intelligent being, either lose sight of his own preservation or forget his own welfare; he owes happiness to himself; but experience quickly proves to him, that bereaved of assistance, quite alone, left entirely to himself, he cannot procure all those objects which are requisite to his felicity: he lives with sensible, with intelligent beings, occupied like himself with their own peculiar happiness; but capable of assisting him, in obtaining those objects he most desires; he discovers that these beings will not be favorable to his views, but when they find their interest involved; from which he concludes, that his own happiness demands, that his own wants render it necessary he should conduct himself at all times in a manner suitable to conciliate the attachment, to obtain the approbation, to elicit the esteem, to secure the assistance of those beings who are most capacitated to further his designs. He perceives, that it is man who is most necessary to the welfare of man: that to induce him to join in his interests, he ought to make him find real advantages in recording his projects: but to procure real advantages to the beings of the human species, is to have virtue; the reasonable man, therefore, is obliged to feel that it is his interest to be virtuous. Virtue is only the art of rendering himself happy, by the felicity of others. The virtuous man is he who communicates happiness to those beings who are capable of rendering his own condition happy; who are necessary to his conservation; who have the ability to procure him a felicitous existence.
Such, then, is the true foundation of all morals; merit and virtue are founded upon the nature of man; have their dependance upon his wants. It is virtue alone that can render him truly happy: without virtue society can neither be useful nor indeed subsist; it can only have real utility when it assembles beings animated with the desire of pleasing each other, and disposed to labour to their reciprocal advantage: there exists no comfort in those families whose members are not in the happy disposition to lend each other mutual succours; who have not a reciprocity of feeling that stimulates them to assist one another; that induces them to cling to each other, to support the sorrows of life; to unite their efforts, to put away those evils to which nature has subjected them; the conjugal bonds, are sweet only in proportion as they identify the interest of two beings, united by the want of legitimate pleasure; from whence results the maintenance of political society, and the means of furnishing it with citizens. Friendship has charms only when it more particularly associates two virtuous beings; that is to say, animated with the sincere desire of conspiring to their reciprocal happiness. In short, it is only by displaying virtue, that man can merit the benevolence, can win the confidence, can gain the esteem, of all those with whom he has relation; in a word, no man can be independently happy.
Indeed, the happiness of each human individual depends on those sentiments to which he gives birth, on those feelings which he nourishes in the beings amongst whom his destiny has placed him; grandeur may dazzle them; power may wrest from them an involuntary homage; force may compel an unwilling obedience; opulence may seduce mean, may attract venal souls; but it is humanity, it is benevolence, it is compassion, it is equity, that unassisted by these, can without efforts obtain for him, from those by whom he is surrounded, those delicious sentiments of attachments, those soothing feelings of tenderness, those sweet ideas of esteem, of which all reasonable men feel the necessity. To be virtuous then, is to place his interest in that which accords with the interest of others; it is to enjoy those benefits, to partake of that pleasure which he himself diffuses over his fellows. He whom, his nature, his education, his reflections, his habits, have rendered susceptible of these dispositions, and to whom his circumstances have given him the faculty of gratifying them, becomes an interesting object to all those who approach him: he enjoys every instant, he reads with satisfaction the contentment, he contemplates with pleasure the joy which he has diffused over all countenances: his wife, his children, his friends, his servants greet him with gay, serene faces, indicative of that content, harbingers of that peace, which he recognizes for his own work: every thing that environs him is ready to partake his pleasures; to share his pains; cherished, respected, looked up to by others, every thing conducts him to agreeable reflections; he knows the rights he has acquired over their hearts; he applauds himself for being the source of a felicity that captivates all the world; his own condition, his sentiments of self-love, become an hundred times more delicious when he sees them participated by all those with whom his destiny has connected him. The habit of virtue creates for him no wants but those which virtue itself suffices to satisfy; it is thus that virtue is always its own peculiar reward, that it remunerates itself with all the advantages which it incessantly procures for others.
It will be said, and perhaps even proved, that under the present constitution of things, virtue far from procuring the welfare of those who practice it frequently plunges man into misfortune; often places continual obstacles to his felicity; that almost every where it is without recompence. What do I say? A thousand examples could be adduced as evidence, that in almost every country it is hated, persecuted, obliged to lament the ingratitude of human nature. I reply with avowing, that by a necessary consequence of the errors of his race, virtue rarely conducts man to those objects in which the uninformed make their happiness consist. The greater number of societies, too frequently ruled by those whose ignorance makes them abuse their power,--whose prejudices render them enemies of virtue,--who flattered by sycophants, secure in the impunity their actions enjoy, commonly lavish their esteem, bestow their kindness, on none but the most unworthy objects; reward only the most frivolous, recompence none but the most prejudicial qualities; and hardly ever accord that justice to merit which is unquestionably its due. But the truly honest man, is neither ambitious of renumeration, nor sedulous of the suffrages of a society thus badly constituted: contented with domestic happiness, he seeks not to augment relations, which would do no more than increase his danger; he knows that a vitiated community is a whirlwind, with which an honest man cannot co-order himself: he therefore steps aside; quits the beaten path, by continuing in which he would infallibly be crushed. He does all the good of which he is capable in his sphere; he leaves the road free to the wicked, who are willing to wade through its mire; he laments the heavy strokes they inflict on themselves; he applauds mediocrity that affords him security: he pities those nations made miserable by their errors,--rendered unhappy by those passions which are the fatal but necessary consequence; he sees they contain nothing but wretched citizens, who far from cultivating their true interest, far from labouring to their mutual felicity, far from feeling the real value of virtue, unconscious how dear it ought to be to them, do nothing but either openly attack, or secretly injure it; in short, who detests a quality which would restrain their disorderly propensities.
In saying that virtue is its own peculiar reward, it is simply meant to announce, that in a society whose views were guided by truth, trained by experience, conducted by reason, each individual would be acquainted with his real interests; would understand the true end of association; would have sound motives to perform his duties; find real advantages in fulfilling them; in fact, it would be convinced, that to render himself solidly happy, he should occupy his actions with the welfare of his fellows; by their utility merit their esteem, elicit their kindness, and secure their assistance. In a well-constituted society, the government, the laws, education, example, would all conspire to prove to the citizen, that the nation of which he forms a part, is a whole that cannot be happy, that cannot subsist without virtue; experience would, at each step, convince him that the welfare of its parts can only result from that of the whole body corporate; justice would make him feel, that no society, can be advantageous to its members, where the volition of wills in those who act, is not so conformable to the interests of the whole, as to produce an advantageous re-action.
But, alas! by the confusion which the errors of man have carried into his ideas: virtue disgraced, banished, and persecuted, finds not one of those advantages it has a right to expect: man is indeed shewn those rewards for it in a future life, of which he is almost always deprived in his actual existence. It is thought necessary to deceive, considered proper to seduce, right to intimidate him, in order to induce him to follow that virtue which every thing renders incommodious to him; he is fed with distant hopes, in order to solicit him to practice virtue, while contemplation of the world makes it hateful to him; he is alarmed by remote terrors, to deter him from committing evil, which his associates paint as amiable; which all conspires to render necessary. It is thus that politics, thus that superstition, by the formation of chimeras, by the creation of fictitious interests pretend to supply those true, those real motives which nature furnishes,--which experience would point out,--which an enlightened government should hold forth,--which the law ought to enforce,--which instruction should sanction,--which example should encourage,-which rational opinions would render pleasant. Man, blinded by his passions, not less dangerous than necessary, led away by precedent, authorised by custom, enslaved by habit, pays no attention to these uncertain promises, is regardless of the menaces held out; the actual interests of his immediate pleasures, the force of his passions, the inveteracy of his habits, always rise superior to the distant interests pointed out in his future welfare, or the remote evils with which he is threatened; which always appear doubtful, whenever he compares them with present advantages.
Thus superstition, far from making man virtuous by principle, does nothing more than impose upon him a yoke as severe as it is useless; it is borne by none but enthusiasts, or by the pusillanimous; who, without becoming better, tremblingly champ the feeble bit put into their mouth; who are either rendered unhappy by their opinions, or dangerous by their tenets; indeed, experience, that faithful monitor, incontestibly proves, that superstition is a dyke inadequate to resist the torrent of corruption, to which so many accumulated causes give an irresistible force: nay more, does not this superstition itself augment the public disorder, by the dangerous passions which it lets loose, by the conduct which it sanctions, by the actions which it consecrates? Virtue, in almost every climate, is confined to some few rational souls, who have sufficient strength of mind to resist the stream of prejudice; who are contented by remunerating themselves with the benefits they difuse over society: whose temperate dispositions are gratified with the suffrages of a small number of virtuous approvers; in short, who are detached from those frivolous advantages which the injustice of society but too commonly accords only to baseness, which it rarely bestows, except to intrigue, with which in general it rewards nothing but crime.
In despite of the injustice that reigns in the world, there are, however, some virtuous men in the bosom even of the most degenerate nations; notwithstanding the general depravity, there are some benevolent beings, still enamoured of virtue; who are fully acquainted with its true value; who are sufficiently enlightened to know that it exacts homage even from its enemies; who to use the language of ECCLESIASTES, "rejoice in their own works;" who are, at least, happy in possessing contented minds, who are satisfied with concealed pleasures, those internal recompences of which no earthly power is competent to deprive them. The honest man acquires a right to the esteem, has a just claim to the veneration, wins the confidence, gains the love, even of those whose conduct is exposed by a contrast with his own. In short, vice is obliged to cede to virtue; of which it blushingly, though unwillingly, acknowledges the superiority. Independent of this ascendancy so gentle, of this superiority so grand, of this pre-eminence so infallible, when even the whole universe should be unjust to him, when even every tongue should cover him with venom, when even every arm should menace him with hostility, there yet remains to the honest man the sublime advantage of loving his own conduct; the ineffable pleasure of esteeming himself; the unalloyed gratification of diving with satisfaction into the recesses of his own heart; the tranquil delight of contemplating his own actions with that delicious complacency that others ought to do, if they were not hood-winked, No power is adequate to ravish from him the merited esteem of himself; no authority is sufficiently potent to give it to him when he deserves it not; the mightiest monarch cannot lend stability to this esteem, when it is not well founded; it is then a ridiculous sentiment: it ought to be considered, it really is "vanity and vexation of spirit," it is not wisdom, but folly in the extreme; it ought to be censured when it displays itself in a mode that is mortifying to its neighbour, in a manner that is troublesome to others; it is then called ARROGANCE; it is called VANITY; but when it cannot be condemned, when it is known for legitimate when it is discovered to have a solid foundation, when it bottoms itself upon talents, when it rises upon great actions that are useful to the community, when it erects its edifice upon virtue; even though society should not set these merits at their just price, it is NOBLE PRIDE, ELEVATION OF MIND, and GRANDEUR OF SOUL.
Of what consequence then, is it to listen to those superstitious beings, those enemies to man's happiness, who have been desirous of destroying it, even in the inmost recesses of his heart; who have prescribed to him hatred of his follower; who have filled him with contempt for himself; who pretend to wrest from the honest man that self-respect which is frequently the only reward that remains to virtue, in a perverse world. To annihilate in him this sentiment, so full in justice, this love of himself, is to break the most powerful spring, to weaken the most efficacious stimulus, that urges him to act right; that spurs him on to do good to his fellow mortals. What motive, indeed, except it be this, remains for him in the greater part of human societies? Is not virtue discouraged? Is not honesty contemned? Is not audacious crime encouraged? Is not subtle intrigue eulogized? Is not cunning vice rewarded? Is not love of the public weal taxed as folly; exactitude in fulfilling duties looked upon as a bubble? Is not compassion laughed to scorn? ARE NOT TRAITORS DISTINGUISHED BY PUBLIC HONORS? Is not negligence of morals applauded,--sensibility derided,--tenderness scoffed,--conjugal fidelity jeered,--sincerity despised,--enviolable friendship treated with ridicule: while seduction, adultery, hard-heartedness, punic faith, avarice, and fraud, stalk forth unabashed, decked in gorgeous array, lauded by the world? Man must have motives for action: he neither acts well nor ill, but with a view to his own happiness: that which he judges will conduce to this "consummation so devoutly to be wished," he thinks his interest; he does nothing gratuitously; when reward for useful actions is withheld from him, he is reduced either to become as abandoned as others, or else to remunerate himself with his own applause.
This granted; the honest man can never be completely unhappy; he can never be entirely deprived of the recompence which is his due; virtue is competent to repay him for all the benefits he may bestow on others; can amply make up to him all the happiness denied him by public opinion; but nothing can compensate to him the want of virtue. It does not follow that the honest man will be exempted from afflictions: like, the wicked, he is subject to physical evils; he may pine in indigence; he may be deprived of friendship; he may be worn down with disease; he may frequently be the subject of calumny; he may be the victim to injustice; he may be treated with ingratitude; he may be exposed to hatred; but in the midst of all his misfortunes, in the very bosom of his sorrows, in the extremity of his vexation, he finds support in himself; he is contented with his own conduct; he respects himself; he feels his own dignity; he knows the equity of his rights; he consoles himself with the confidence inspired by the justness of his cause; he cheers himself amidst the most sullen circumstances. These supports are not calculated for the wicked; they avail him nothing: equally liable with the honest man to infirmities, equally submitted to the caprices of his destiny, equally the sport of a fluctuating world, he finds the recesses of his own heart filled with dreadful alarms; diseased with care; cankered with solitude; corroded with regret; gnawed by remorse; he dies within himself; his conscience sustains him not but loads him with reproach; his mind, overwhelmed, sinks beneath its own turpitude; his reflection is the bitter dregs of hemlock; maddening anguish holds him to the mirror that shews him his own deformity; that recalls unhallowed deeds; gloomy thoughts rush on his too faithful memory; despondence benumbs him; his body, simultaneously assailed on all sides, bends under the storm of--his own unruly passions; at last despair grapples him to her filthy bosom, he flies from himself. The honest man is not an insensible Stoic; virtue does not procure impassibility; honesty gives no exemption from misfortune, but it enables him to bear cheerly up against it; to cast off despair, to keep his own company: if he is infirm, if he is worn with disease, he has less to complain of than the vicious being who is oppressed with sickness, who is enfeebled by years; if he is indigent, he is less unhappy in his poverty; if he is in disgrace, he can endure it with fortitude, he is not overwhelmed by its pressure, like the wretched slave to crime.
Thus the happiness of each individual depends on the cultivation of his temperament; nature makes both the happy and the unhappy; it is culture that gives value to the soil nature has formed; it is instruction that makes the fruit it produces palatable; It is reflection that makes it useful. For man to be happily born, is to have received from nature a sound body, organs that act with precision--a just mind, a heart whose passions are analogous, whose desires are conformable to the circumstances in which his destiny has placed him: nature, then, has done every thing for him, when she has joined to these faculties the quantum of vigour, the portion of energy, sufficient to enable him to obtain those Proper things, which his station, his mode of thinking, his temperament, have rendered desirable. Nature has made him a fatal present, when she has filled his sanguinary vessels with an over-heated fluid; when she has given him an imagination too active; when she has infused into him desires too impetuous; when he has a hankering after objects either impossible or improper to be obtained under his circumstances; or which at least he cannot procure without those incredible efforts, that either place his own welfare in danger or disturb the repose of society. The most happy man, is commonly he who possesses a peaceful soul; who only desires those things which he can procure by labour, suitable to maintain his activity; which he can obtain without causing those shocks, that are either too violent for society, or troublesome to his associates. A philosopher whose wants are easily satisfied, who is a stranger, to ambition, who is contented with the limited circle of a small number of friends, is, without doubt a being much more happily constituted than an ambitious conqueror, whose greedy imagination is reduced to despair by having only one world to ravage. He who is happily born, or whom nature has rendered susceptible of being conveniently modified, is not a being injurious to society: it is generally disturbed by men who are unhappily born, whose organization renders them turbulent; who are discontented with their destiny; who are inebriated with their own licentious passions; who are infatuated with their own vile schemes; who are smitten with difficult enterprises; who set the world in combustion, to gather imaginary benefits in order to attain which they must inflict he heaviest curses on mankind, but in which they make their own happiness consist. An ALEXANDER requires the destruction of empires, nations to be deluged with blood, cities to be laid in ashes, its inhabitants to be exterminated, to content that passion for glory, of which he has formed to himself a false idea; but which his too ardent imagination, his too vehement mind anxiously thirsts after: for a DIOGENES there needs only a tub with the liberty of appearing whimsical; a SOCRATES wants nothing but the pleasure of forming disciples to virtue.
Man by his organization is a being to whom motion is always necessary; he must therefore always desire it: this is the reason why too much facility In procuring the objects of his search, renders them quickly insipid. To feel happiness, it is necessary to make efforts to obtain it; to find charms in its enjoyment, it is necessary that the desire should be whetted by obstacles; he is presently disgusted with those benefits which have cost him but little pains. The expectation of happiness, the labour requisite to procure it, the varied prospects it holds forth, the multiplied pictures which his imagination forms to him, supply his brain with that motion for which it has occasion; this gives impulse to his organs, puts his whole machine into activity, exercises his faculties, sets all his springs in play, in a word, puts him into that agreeable activity, for the want of which the enjoyment of happiness itself cannot compensate him. Action is the true element of the human mind; as soon as it ceases to act, it falls into disgust, sinks into lassitude. His soul has the same occasion for ideas, his stomach has for aliment.
Thus the impulse given him by desire, is itself a great benefit; it is to the mind what exercise is to the body; without it he would not derive any pleasure in the aliments presented to him; it is thirst that renders the pleasure of drinking so agreeable; life is a perpetual circle of regenerated desires and wants satisfied: repose is only a pleasure to him who labours; it is a source of weariness, the cause of sorrow, the spring of vice to him who has nothing to do. To enjoy without interruption is not to enjoy any thing: the man who has nothing to desire is certainly more unhappy than he who suffers.
These reflections, grounded upon experience, drawn from the fountain of truth, ought to prove to man, that good as well as evil depends on the essence of things. Happiness to be felt cannot be continued. Labour is necessary, to make intervals between his pleasures; his body has occasion for exercise, to co-order him with the beings who surround him; his heart must have desires; trouble alone can give him the right relish of his welfare; it is this which puts in the shadows, this which furnishes the true perspective to the picture of human life. By an irrevocable law of his destiny, man is obliged to be discontented with his present condition; to make efforts to change it; to reciprocally envy that felicity which no individual enjoys perfectly. Thus the poor man envies the opulence of his richer neighbour, although this is frequently more unhappy than his needy maligner; thus the rich man views with pain the advantages of a poverty, which he sees active, healthy, and frequently jocund, even in the bosom of penury.
If man was perfectly contented, there would no longer be any activity in the world; it is necessary that he should desire; it is requisite that he should act; it is incumbent he should labour, in order that he may be happy: such is the course of nature of which the life consists in action. Human societies can only subsist, by the continual exchange of those things in which man places his happiness. The poor man is obliged to desire, he is necessitated to labour, that he may procure what he knows is requisite to the preservation of his existence; the primary wants given to him by nature, are to nourish himself, clothe himself, lodge himself, and propagate his species; has he satisfied these? He is quickly obliged to create others entirely new; or rather, his imagination only refines upon the first; he seeks to diversify them; he is willing to give them fresh zest; arrived at opulence, when he has run over the whole circle of wants, when he has completely exhausted their combinations, he falls into disgust. Dispensed from labour, his body amasses humours; destitute of desires, his heart feels a languor; deprived of activity, he is obliged to participate his riches, with beings more active, more laborious than himself: these, following their own peculiar interests, take upon themselves the task of labouring for his advantage; of procuring for him means to satisfy his want; of ministering to his caprices, in order to remove the languor that oppresses him. It is thus the great, the rich excite the energies, give play to the activity, rouse the faculties, spur on the industry of the indigent; these labour to their own peculiar welfare by working for others: thus the desire of ameliorating his condition, renders man necessary to his fellow man; thus wants, always regenerating, never satisfied, are the principles of life,--the soul of activity,--the source of health,--the basis of society. If each individual was competent to the supply of his own exigencies, there would be no occasion for him to congregate in society; but it is his wants, his desires, his whims, that place him in a state of dependence on others: these are the causes that each individual, in order to further his own peculiar interest, is obliged to be useful to those, who have the capability of procuring for him the objects which he himself has not. A nation is nothing more than the union of a great number of individuals, connected with each other by the reciprocity of their wants; by their mutual desire of pleasure. The most happy man is he who has the fewest wants, and who has the most numerous means of satisfying them. The man who would be truly rich, has no need to increase his fortune, it suffices he should diminish his wants.
In the individuals of the human species, as well as in political society, the progression of wants, is a thing absolutely necessary; it is founded upon the essence of man, it is requisite that the natural wants once satisfied, should be replaced by those which he calls Imaginary, or wants of the Fancy: these become as necessary to his happiness as the first. Custom, which permits the native American to go quite naked, obliges the more civilized inhabitant of Europe to clothe himself; the poor man contents himself with very simple attire, which equally serve him for winter and for summer, for autumn and for spring; the rich man desires to have garments suitable to each mutation of these seasons; he would experience pain if he had not the convenience of changing his raiment with every variation of his climate; he would be wretched if he was obliged to wear the same habiliments in the heat of summer, which he uses in the winter; in short, he would be unhappy if the expence and variety of his costume did not display to the surrounding multitude his opulence, mark his rank, announce his superiority. It is thus habit multiplies, the wants of the wealthy; it is thus that vanity itself becomes a want which sets a thousand hands in, motion, a thousand heads to work, who are all eager to gratify its cravings; in short, this very vanity procures for the necessitous man, the means of subsisting at the expense of his opulent neighbours He who is accustomed to pomp, who is used to ostentatious splendour, whose habits are luxurious, whenever he is deprived of these insignia of opulence, to which he has attached the idea of happiness, finds himself just as unhappy as the needy wretch who has not wherewith to cover his nakedness.
The civilized nations of the present day were in their origin savages composed of erratic tribes,--mere wanderers who were occupied with war; employed in, the chace; painfully obliged to seek precarious subsistence by hunting in those woods which the industry of their successors has cleared; which their labour has covered with yellow waving ears of nutritious corn; in time they have become stationary: they first applied themselves to Agriculture, afterwards to commerce: by degrees they have refined on their primitive wants, extended their sphere of action, given birth to a thousand new wants, imagined a thousand new means to satisfy them; this is the natural course, the necessary progression, the regular march of active beings, who cannot live without feeling; who to be happy, must of necessity diversify their sensations. In proportion as man's wants multiply the means to satisfy them becomes more difficult, he is obliged to depend on a greater number of his fellow creatures; his interest obliges him to rouse their activity; to engage them to concur with his views; consequently he is obliged to procure for them those objects by which they can be excited; he is under the necessity of contenting their desires, which increase like his own, by the very food that satisfies them. The savage needs only put forth his hand to gather the fruit that offers itself spontaneously to his reach: this he finds sufficient for his nourishment. The opulent citizen of a flourishing society is obliged to set innumerable hands to work to produce the sumptuous repast; the four quarters of the globe are ransacked to procure the far-fetched viands become necessary to revive his languid appetite; the merchant, the sailor, the mechanic, leave nothing unattempted to flatter his inordinate vanity. From this it will appear, that in the same proportion the wants of man are multiplied, he is obliged to augment the means to satisfy them.
Riches are nothing more than the measure of a convention, by the assistance of which man is enabled to make a great number of his fellows concur in the gratification of his desires; by which he is capacitated to invite them, for their own peculiar interests, to contribute to his pleasures. What, in fact, does the rich man do, except announce to the needy, that he can furnish him with the means of subsistence if he consents to lend himself to his will? What does the man in power, except shew to others, that he is in a state to supply the requisites to render them happy? Sovereigns, nobles, men of wealth, appear to be happy, only because they possess the ability, are masters of the motives sufficient to determine a great number of individuals to occupy themselves with their respective felicity.
The more things are considered the more man will be convinced that his false opinion are the true source of his misery; the clearer it will appear to him that happiness is so rare, only because he attaches it to objects either indifferent or useless to his welfare; which, when enjoyed, convert themselves into real evils; which afflict him; which become the cause of his misfortune.
Riches are indifferent in themselves, it is only by their application, by the purposes they compass, that they either become objects of utility to man, or are rendered prejudicial to his welfare.
Money, useless to the savage who understands not its value, is amassed by the miser, for fear it should be employed uselessly; lest it should be squandered by the prodigal; or dissipated by the voluptuary; who make no other use of it than to purchase infirmities; to buy regret.
Pleasures are nothing for the man who is incapable of feeling them; they become real evils when they are too freely indulged, when they are destructive to his health,--when they derange the economy of his machine,--when they entail diseases on himself and on his posterity,--when they make him neglect his duties,--when they render him despicable in the eyes of others.
Power is nothing in itself, it is useless to man if he does not avail himself of it to promote his own peculiar felicity, by augmenting the happiness of his species; it becomes fatal to him as soon as he abuses it; it becomes odious whenever he employs it to render others miserable; it is always the cause of his own misery whenever he stretches it beyond the due bounds prescribed by nature.
For want of being enlightened on his true interest, the man who enjoys all the means of rendering himself completely happy, scarcely ever discovers the secret of making those means truly subservient to his own peculiar felicity: the art of enjoying, is that which of all others is least understood; man should learn this art before he begins to desire; the earth is covered with individuals who only occupy themselves with the care of procuring the means without ever being acquainted with the end. All the world desire fortune, solicit power, seek after pleasure, yet very few, indeed, are those whom objects render truly happy.
It is quite natural in man, it is extremely reasonable, it is absolutely necessary, to desire those things which can contribute to augment the sum of his felicity. Pleasure, riches, power, are objects worthy his ambition, deserving his most strenuous efforts, when he has learned how to employ them; when he has acquired the faculty of making them render his existence really more agreeable. It is impossible to censure him who desires them, to despise him who commands them, but when to obtain them he employs odious means; or when after he has obtained them he makes a pernicious use of them, injurious to himself, prejudicial to others; let him wish for power, let him seek after grandeur, let him be ambitious of reputation, when he can shew just pretensions to them; when he can obtain them, without making the purchase at the expence of his own repose, or that of the beings with whom he lives: let him desire riches, when he knows how to make a use of them that is truly advantageous for himself, really beneficial for others; but never let him employ those means to procure them of which he may be ashamed; with which he may be obliged to reproach himself; which may draw upon him the hatred of his associates; or which may render him obnoxious to the castigation of society: let him always recollect, that his solid happiness should rest its foundations upon its own esteem,--upon the advantages he procures for others; above all, never let him for a moment forget, that of all the objects to which his ambition may point, the most impracticable for a being who lives in society, is that of attempting to render himself exclusively happy.
