t to error, and from the obscure of will to the corruption of the
will; these degrees are all, without exception, the consequence of his
physical state, because in all the vital impulsion sways the formal
impulsion. Now, two cases may happen: either reason may not yet have
spoken in man, and the physical may reign over him with a blind
necessity, or reason may not be sufficiently purified from sensuous
impressions, and the moral may still be subject to the physical; in both
cases the only principle that has a real power over him is a material
principle, and man, at least as regards his ultimate tendency, is a
sensuous being. The only difference is, that in the former case he is an
animal without reason, and in the second case a rational animal. But he
ought to be neither one nor the other: he ought to be a man. Nature
ought not to rule him exclusively; nor reason conditionally. The two
legislations ought to be completely independent, and yet mutually
complementary.

LETTER XXV.

Whilst man, in his first physical condition, is only passively affected
by the world of sense, he is still entirely identified with it; and for
this reason the external world, as yet, has no objective existence for
him. When he begins in his aesthetic state of mind to regard the world
objectively, then only is his personality severed from it, and the world
appears to him an objective reality, for the simple reason that he has
ceased to form an identical portion of it.

That which first connects man with the surrounding universe is the power
of reflective contemplation. Whereas desire seizes at once its object,
reflection removes it to a distance and renders it inalienably her own by
saving it from the greed of passion. The necessity of sense which he
obeyed during the period of mere sensations, lessens during the period of
reflection; the senses are for the time in abeyance; even ever-fleeting
time stands still whilst the scattered rays of consciousness are
gathering and shape themselves; an image of the infinite is reflected
upon the perishable ground. As soon as light dawns in man, there is no,
longer night outside of him; as soon as there is peace within him the
storm lulls throughout the universe, and the contending forces of nature
find rest within prescribed limits. Hence we cannot wonder if ancient
traditions allude to these great changes in the inner man as to a
revolution in surrounding nature, and symbolize thought triumphing