第12章

Taken in its most obvious sense, this new question of the Academy is commonplace, and fit at best to exercise a rhetorisian's skill.But the Academy, which must continue till the end in its ignorance of the revolutionary significance of its oracles, has drawn aside the curtain in its commentary.

What, then, so profound has it discovered in this Epicurean thesis?

"The desire for luxury and its enjoyments," it tells us; "the singular love of it felt by the majority; the tendency of hearts and minds to occupy themselves with it exclusively; the agreement of individuals AND THE STATE

in making it the motive and the end of all their projects, all their efforts, and all their sacrifices, -- engender general or individual feelings which, beneficent or injurious, become principles of action more potent, perhaps, than any which have heretofore governed men."

Never had moralists a more favorable opportunity to assail the sensualism of the century, the venality of consciences, and the corruption instituted by the government: instead of that, what does the Academy of Moral Sciences do? With the most automatic calmness, it establishes a series in which luxury, so long proscribed by the stoics and ascetics, -- those masters of holiness, -- must appear in its turn as a principle of conduct as legitimate, as pure, and as grand as all those formerly invoked by religion and philosophy.

Determine, it tells us, the motives of action (undoubtedly now old and worn- out) of which LUXURY is historically the providential successor, and, from the results of the former, calculate the effects of the latter.

Prove, in short, that Aristippus was only in advance of his century, and that his system of morality must have its day, as well as that of Zeno and A Kempis.

We are dealing, then, with a society which no longer wishes to be poor;

which mocks at everything that was once dear and sacred to it, -- liberty, religion, and glory, -- so long as it has not wealth; which, to obtain it, submits to all outrages, and becomes an accomplice in all sorts of cowardly actions: and this burning thirst for pleasure, this irresistible desire to arrive at luxury, -- a symptom of a new period in civilization, -- is the supreme commandment by virtue of which we are to labor for the abolition of poverty: thus saith the Academy.What becomes, then, of the doctrine of expiation and abstinence, the morality of sacrifice, resignation, and happy moderation? What distrust of the compensation promised in the other life, and what a contradiction of the Gospel! But, above all, what a justification of a government which has adopted as its system the golden key! Why have religious men, Christians, Senecas, given utterance in concert to so many immoral maxims?

The Academy, completing its thought, will reply to us: --

"Show how the progress of criminal justice, in the prosecution and punishment of attacks upon persons and property, follows and marks the ages of civilization from the savage condition up to that of the best-governed nations."

Is it possible that the criminal lawyers in the Academy of Moral Sciences foresaw the conclusion of their premises? The fact whose history is now to be studied, and which the Academy describes by the words "progress of criminal justice," is simply the gradual mitigation which manifests itself, both in the forms of criminal examinations and in the penalties inflicted, in proportion as civilization increases in liberty, light, and wealth.

So that, the principle of repressive institutions being the direct opposite of all those on which the welfare of society depends, there is a constant elimination of all parts of the penal system as well as all judicial paraphernalia, and the final inference from this movement is that the guarantee of order lies neither in fear nor punishment; consequently, neither in hell nor religion.

What a subversion of received ideas! What a denial of all that it is the business of the Academy of Moral Sciences to defend! But, if the guarantee of order no longer lies in the fear of a punishment to be suffered, either in this life or in another, where then are to be found the guarantees protective of persons and property? Or rather, without repressive institutions, what becomes of property? And without property, what becomes of the family?

The Academy, which knows nothing of all these things, replies without agitation: --

"Review the various phases of the organization of the family upon the soil of France from ancient times down to our day."

Which means: Determine, by the previous progress of family organization, the conditions of the existence of the family in a state of equality of fortunes, voluntary and free association, universal solidarity, material comfort and luxury, and public order without prisons, courts, police, or hangmen.

There will be astonishment, perhaps, at finding that the Academy of Moral and Political Sciences, after having, like the boldest innovators, called in question all the principles of social order, -- religion, family, property, justice, -- has not also proposed this problem: What is the best form of government? In fact, government is for society the source of all initiative, every guarantee, every reform.It would be, then, interesting to know whether the government, as constituted by the Charter, is adequate to the practical solution of the Academy's questions.

But it would be a misconception of the oracles to imagine that they proceed by induction and analysis; and precisely because the political problem was a condition or corollary of the demonstrations asked for, the Academy could not offer it for competition.Such a conclusion would have opened its eyes, and, without waiting for the memoirs of the competitors, it would have hastened to suppress its entire programme.The Academy has approached the question from above.It has said: --