A Vindication of the Rights of

prejudice every inch of ground. To clear my way, I must be allowed to ask some plain questions, and the answers will probably appear as unequivocal as the axi

e-eminence over the b

r as that a half is l

as

e being above another? Vir

an by struggling with them might attain a degree of

virtue, and knowledge, that distinguish the individual, and direct the laws which bind society: and that from the

deeply rooted prejudices have clouded reason, and such spurious qualities have assumed the name of virtues, that it is necessary to pursue the cours

t be strong that resolutely forms its own principles; for a kind of intellectual cowardice prevails which makes many men shrink from the task, or only do it b

g that these arguments prove too much, and that a measure rotten at the core may be expedient. Thus expediency is continually contrasted with simple prin

t it looks like presumption to endeavour to bring forward proofs; though proof must be brought, or the strong hold of prescription will never be forced by reason; y

st certain pre-eminence that man can obtain, the pleasure of commanding flattering sycophants, and many other complicated low calculations of doting self-love, have all contributed to overwhelm the mass of mankind, and make liberty a convenient handle for mock patriotism. For whilst rank and titles are held of the utmost importance, before which Genius "must hide its

n order to justify the dispensations of providence. Man has been held out as independent of his power who made him, or as a lawless planet darting from its orbit to

ist, he labours with uncommon eloquence to prove that man was naturally a solitary animal. Misled by his respect for the goodness of God, who certainly for what man of sense and feeling can doubt it! ga

re is preferable to civilization in all its possible perfection, is, in other words, to arraign supreme wisdom; and the paradoxical exclamation, that Go

break loose from his providence, and boldly learn to know good by practising evil without his permission? No. How could that energetic advocate for immortality argue so inconsistently? Had mankind remained for ever in the brutal state of nature, which even his magic pen cannot p

ove the state in which sensation produced brutal ease, be called, in direct terms, a curse? A curse it might be reckoned, if all our existence was bounded by our continuance in this world; for why should the gracious fountain of life give us passions, and the power of reflecting, only to embitter our days, and inspire us with mistaken notions of dignity? Why should he lead us from love

S right originally: a crowd of authors that a

blishing their own liberty on a firm basis, or of extending the reign of virtue. Eager to support his system, he stigmatizes, as vicious, every effort of genius; and uttering the apotheosis of savage virtues,

lization, or the vestiges of barbarism. He saw vice trampling on virtue, and the semblance of goodness taking place of the reality; he saw talents bent by power to sinister purposes, and never thought of tracing the gigantic mischief up to arbitrary power, up to the he

ty. Vile intrigues, unnatural crimes, and every vice that degrades our nature, have been the steps to this distinguished eminence; yet millio

structed in the invention of crimes, or the stupid routine of childish ceremonies? Will m

the fate of thousands depend on the caprice of a weak fellow creature, whose very station sinks him NECESSARILY below the meanest of his subjects! But one power should not be thrown down to exalt another-for all power intoxicates weak man; and its abuse proves, that the more equality there is established among men, the more virtue and happiness will reign in society. But this, and any similar maxim deduced from simple reason, raises an outcr

ise, by adding my firm persuasion, that every profession, in which great s

terprises that one will directs. A spirit inspired by romantic notions of honour, a kind of morality founded on the fashion of the age, can only be felt by a few officers, whilst the ma

air of fashion, which is but a badge of slavery, and proves that the soul has not a strong individual character, awes simple country people into an imitation of the vices, when they cannot catch the slippery graces of politeness. Every corps is a chain of despots, who, submitting and tyrannizing without exe

of their station; whilst the insignificant fluttering of soldiers may be termed active idleness. More confined to the society of men, the former acquire a fondness for humour and mischievou

blind submission imposed at college to forms of belief, serves as a noviciate to the curate who most obsequiously respects the opinion of his rector or patron, if he means to rise in his profession. Perhaps there cannot be

ntenance that wears off as you trace his individuality, whilst the weak, common man, has scarcely ever any character, but what belongs to the body; at least,

careful not to establish bodies of men who must necessarily be ma

cured by feudal tenures. This appears to be the origin of monarchial and priestly power, and the dawn of civilization. But such combustible materials cannot long be pent up; and getting vent in foreign wars and intestine insurrections, the people acquire some power in the tumult, which obliges their rulers to gloss over their oppression with a show of right. Thus, as wars, agriculture, commerce, and literature, expan

nce on the forming opinion; and when once the public opinion preponderates, thro

s or misery. But the nature of the poison points out the antidote; and had Rousseau mounted one step higher in his investigation; or could his eye have pierced through the foggy atmosphere, which he almost disdain