Undoubtedly in the views here detailed there is considerable force;Chapter nd it would be well if persons, who are eager to effect abrupt changes in human society, would give them an attentive consideration. They do not however sufficiently apply to the question proposed to be examined. Our enquiry was not respecting revolution, but disquisition. We are not concerned to vindicate any species of violence; we do not assume that levelling principles are to be acted upon through the medium of force; we have simply affirmed that he who is persuaded of their truth, ought to endeavour to render them a subject of attention. To be convinced of this we have only to consider the enormous and unquestionable political evils that are daily before our eyes, and the probability there is that, by temperate investigation, these evils may be undermined, with little or no tumultuary concussion. In every affair of human life we are obliged to act upon a simple probability;Chapter nd therefore, while it is highly worthy of a conscientious philanthropist to recollect the universal uncertainty of opinion, he is bound not to abstain from acting, with caution and sobriety, upon the judgements of his understanding, from a fear left, at the time that he intends to produce benefit, he should unintentionally be the occasion of evil.
But there is another consideration worthy of serious attention in this place. Granting, for a moment, the utmost weight to the objections of those who remind us of the mischief of political experiments, it is proper to ask, Can we suppress discussion? Can we arrest the progress of the enquiring mind? If we can, it must be by the most unmitigated despotism. Intellect has a perpetual tendency to proceed. It cannot be held back, but by a power that counteracts its genuine tendency, through every moment of its existence.
Tyrannical and sanguinary must be the measures employed for this purpose.
Miserable and disgustful must be the scene they produce. Their result will be barbarism, ignorance, superstition, servility, hypocrisy. This is the alternative, so far as there is any alternative in their choice, to which those who are impowered to consult for the general welfare must inevitably resort, if the suppression of enquiry be the genuine dictate of public interest.
Such has been, for the most part, the policy of governments through every age of the world. Have we slaves? We assiduously retain them in ignorance.
Have we colonies and dependencies? The great effort of our care is to keep them from being populous and prosperous. Have we subjects? It is "by impotence and misery that we endeavour to render them supple: plenty is fit only to make them unmanageable, disobedient and mutinous." If this were the true philosophy of social institutions, well might we shrink from it with horror. How tremendous an abortion would the human species be, if all that tended to invigorate their understandings, tended to make them unprincipled and profligate!
In the meantime it ought not to be forgotten, that to say that a knowledge of political truth can be injurious to the true interests of mankind, is to affirm and express contradiction. Political truth is that science which teaches us to weigh in the balance of an accurate judgement, the different proceedings that may be adopted, for the purpose of giving welfare and prosperity to communities of men. The only way in which discussion can be a reasonable object of terror, is by its power of giving to falsehood, under certain circumstances, the speciousness of truth, or by that partial propagation, the tendency of which is to intoxicate and mislead those understandings that, by an adequate instruction, would have been sobered and enlightened.
These considerations will scarcely permit us to doubt, that it is the duty of governments to maintain the most inflexible neutrality, and of individuals to publish the truths with which they appear to be acquainted.
The more truth is discovered, the more it is known in its true dimensions, and not in its parts, the less is it possible that it should coalesce with, or leave room for the effects of, error. The true philanthropist, instead of suppressing discussion, will be eager to take a share in the scene, to exert the full strength of his faculties in investigation, and to contribute by his exertions to render the operation of enquiry at once perspicuous and profound.
The condition of the human species at the present hour is critical and alarming. We are not without grounds of reasonable hope that the issue will be uncommonly beneficial. There is however much to apprehend, from the narrow views, and angry passions, of the contending parties. Every interval that can be gained, provided it is not an interval of torpor and indifference, is perhaps to be considered in the light of an advantage.
Meanwhile, in proportion as the just apprehensions of explosion shall increase, there are high duties incumbent upon every branch of the community.
First, upon those who are fitted to be precursor to their fellows in the discovery of truth.
They are bound to be active, indefatigable and disinterested. It is incumbent upon them to abstain from inflammatory language, and expressions of acrimony and resentment. It is absurd in any government to erect itself into a court of criticism in this respect, and to establish a criterion of liberality and decorum; but, for that very reason, it is doubly incumbent on those who communicate their thoughts to the public, to exercise a rigid censure over themselves. The lessons of liberty and equality are lessons of good will to all orders of men. They free the peasant from the iniquity that depresses his mind, and the privileged from the luxury and despotism by which he is corrupted. It is disgraceful to those who teach these lessons, if they stain their benignity, by showing that that benignity has not become the inmate of their hearts.