Part 26 (1/2)
Q. Why, then, have philosophers called the savage state the state of perfection?
A. Because, as I have told you, the vulgar have often given the name of philosophers to whimsical geniuses, who, from moroseness, from wounded vanity, or from a disgust to the vices of society, have conceived chimerical ideas of the savage state, in contradiction with their own system of a perfect man.
Q. What is the true meaning of the word philosopher?
A. The word philosopher signifies a lover of wisdom; and as wisdom consists in the practice of the laws of nature, the true philosopher is he who knows those laws, and conforms the whole tenor of his conduct to them.
Q. What is man in the savage state?
A. A brutal, ignorant animal, a wicked and ferocious beast.
Q. Is he happy in that state?
A. No; for he only feels momentary sensations, which are habitually of violent wants which he cannot satisfy, since he is ignorant by nature, and weak by being isolated from his race.
Q. Is he free?
A. No; he is the most abject slave that exists; for his life depends on everything that surrounds him: he is not free to eat when hungry, to rest when tired, to warm himself when cold; he is every instant in danger of peris.h.i.+ng; wherefore nature offers but fortuitous examples of such beings; and we see that all the efforts of the human species, since its origin, sorely tends to emerge from that violent state by the pressing necessity of self-preservation.
Q. But does not this necessity of preservation engender in individuals egotism, that is to say self-love? and is not egotism contrary to the social state?
A. No; for if by egotism you mean a propensity to hurt our neighbor, it is no longer self-love, but the hatred of others. Self-love, taken in its true sense, not only is not contrary to society, but is its firmest support, by the necessity we lie under of not injuring others, lest in return they should injure us.
Thus mans preservation, and the unfolding of his faculties, directed towards this end, teach the true law of nature in the production of the human being; and it is from this essential principle that are derived, are referred, and in its scale are weighed, all ideas of good and evil, of vice and virtue, of just and unjust, of truth or error, of lawful or forbidden, on which is founded the morality of individual, or of social man.
CHAPTER IV.
BASIS OF MORALITY; OF GOOD, OF EVIL, OF SIN, OF CRIME, OF VICE AND OF VIRTUE.
Q. What is good, according to the law of nature?
A. It is everything that tends to preserve and perfect man.
Q. What is evil?
A. That which tends to man's destruction or deterioration.
Q. What is meant by physical good and evil, and by moral good and evil?
A. By the word physical is understood, whatever acts immediately on the body. Health is a physical good; and sickness a physical evil. By moral, is meant what acts by consequences more or less remote. Calumny is a moral evil; a fair reputation is a moral good, because both one and the other occasion towards us, on the part of other men, dispositions and habitudes,* which are useful or hurtful to our preservation, and which attack or favor our means of existence.
* It is from this word habitudes, (reiterated actions,) in Latin mores, that the word moral, and all its family, are derived.
Q. Everything that tends to preserve, or to produce is therefore a good?
A. Yes; and it is for that reason that certain legislators have cla.s.sed among the works agreeable to the divinity, the cultivation of a field and the fecundity of a woman.
Q. Whatever tends to cause death is, therefore, an evil?