and applied false
and ineffective remedies; the renunciation which she requires is opposed to
human nature. The true moralist recognizes in medicine the key to the human
heart; he will cure the mind through the body, control the passions and
hold them in check by other passions instead of by sermons, and will teach
men that the surest road to personal ends is to labor for the public good.
Illumination is the way to virtue and to happiness.

Volney (Chasseboeuf, died 1820; _Catechism of the French Citizen_, 1793,
later under the title _Natural Law or Physical Principles of Morals deduced
front the Organization of Man and of the Universe_; further, _The Ruins;
Complete Works_, 1821) belongs among the moralists of self-love, although,
besides the egoistic interests, he takes account of the natural sympathetic
impulses also. This is still more the case with Condorcet (_Sketch of
an Historical View of the Progress of the Human Mind_, 1794), who was
influenced alike by Condillac and by Turgot, and who defends a tendency
toward universal perfection both in the individual and in the race. Besides
the selfish affections, which are directed as much to the injury as to the
support of others, there lies in the organization of man a force which
steadily tends toward the good, in the form of underived feelings of
sympathy and benevolence, from which moral self-judgment is developed by
the aid of reflection. The aim of true ethics and social art is not to make
the "great" virtues universal, but to make them needless; the nearer the
nations approximate to mental and moral perfection, the less they stand in
need of these--happy the people in which good deeds are so customary that
scarcely an opportunity is left for heroism. The chief instrument for the
moral cultivation of the people is the development of the reason, the
conscience, and the benevolent affections. Habituation to deeds of kindness
is a source of pure and inexhaustible happiness. Sympathy with the good of
others must be so cultivated that the sacrifice of personal enjoyment will
be a sweeter joy than the pleasure itself. Let the child early learn to
enjoy the delight of loving and of being loved. We must, finally, strive
toward the gradual diminution of the inequalities of capacity, of property,
and between ruler and ruled, for to abolish them is impossible.

Of the remaining philosophers of the revolutionary period mention may be
made of the physician Cabanis _(Relations o