m:
"Reform yourself; purify yourself; cease to do evil; learn to do well;
conquer your passions; sacrifice your interests; do not oppress your
neighbor, to succor and relieve whom is your duty; be first just, then
generous." This morality will always be the most beautiful, the most
touching, that which will exhibit the human race in all its majesty;
which will the best lend itself to the offices of eloquence, and will
most excite the sympathy and admiration of mankind.

Utilitarian morality works to the same end, but especially addresses
itself to man in his capacity of passive agent. It points out to him the
consequences of human actions, and, by this simple exhibition,
stimulates him to struggle against those which injure, and to honor
those which are useful to him. It aims to extend among the oppressed
masses enough good sense, enlightenment and just defiance, to render
oppression both difficult and dangerous.

It may also be remarked that utilitarian morality is not without its
influence upon the oppressor. An act of spoliation causes good and
evil--evil for him who suffers it, good for him in whose favor it is
exercised--else the act would not have been performed. But the good by
no means compensates the evil. The evil always, and necessarily,
predominates over the good, because the very fact of oppression
occasions a loss of force, creates dangers, provokes reprisals, and
requires costly precautions. The simple exhibition of these effects is
not then limited to retaliation of the oppressed; it places all, whose
hearts are not perverted, on the side of justice, and alarms the
security of the oppressors themselves.

But it is easy to understand that this morality which is simply a
scientific demonstration, and would even lose its efficiency if it
changed its character; which addresses itself not to the heart but to
the intelligence; which seeks not to persuade but to convince; which
gives proofs not counsels; whose mission is not to move but to
enlighten, and which obtains over vice no other victory than to deprive
it of its booty--it is easy to understand, I say, how this morality has
been accused of being dry and prosaic. The reproach is true without
being just. It is equivalent to saying that political economy is not
everything, does not comprehend everything, is not the universal
solvent. But who has ever made such an exorbitant pretension in its
name? The accusation would not be well founded unless political