for the other, and are so
intimately blended, that the actions which are by their form morally
suitable, necessarily contain also a physical suitability; and as the
entire edifice of nature seems to exist only to render possible the
highest of all aims, which is the good, in the same manner the good can
in its turn be employed as the means of preserving the edifice. Thus,
the natural order has been rendered dependent upon the morality of our
souls, and we cannot go against the moral laws of the world without at
the same time provoking a perturbation in the physical world.

If, then, it is impossible to expect that human nature, as long as it is
only human nature, should act without interruption or feebleness,
uniformly and constantly as pure reason, and that it never offend the
laws of moral order; if fully persuaded, as we are, both of the necessity
and the possibility of pure virtue, we are forced to avow how subject to
accident is the exercise of it, and how little we ought to reckon upon
the steadfastness of our best principles; if with this conviction of
human fragility we bear in mind that each of the infractions of the moral
law attacks the edifice of nature, if we recall all these considerations
to our memory, it would be assuredly the most criminal boldness to place
the interests of the entire world at the mercy of the uncertainty of our
virtue. Let us rather draw from it the following conclusion, that it is
for us an obligation to satisfy at the very least the physical order by
the object of our acts, even when we do not satisfy the exigencies of the
moral order by the form of these acts; to pay, at least, as perfect
instruments the aims of nature, that which we owe as imperfect persons to
reason, in order not to appear shamefaced before both tribunals. For if
we refused to make any effort to conform our acts to it because simple
legality is without moral merit, the order of the world might in the
meanwhile be dissolved, and before we had succeeded in establishing our
principles all the links of society might be broken. No, the more our
morality is subjected to chance, the more is it necessary to take
measures in order to assure its legality; to neglect, either from levity
or pride, this legality is a fault for which we shall have to answer
before morality. When a maniac believes himself threatened with a fit of
madness, he leaves no knife within reach of his hands, and he puts
himself under constraint, in ord