course.  Second, they are apt to overestimate their contributions to the stock of means by which men are made happier, and what is more serious, to underestimate in comparison those orderly, modest, self-denying, moral qualities, by which only men are made worthier, and the continuity of society is made surer.  Third, in consequence of their greater command of specious expression and their control of the organs of public opinion, they both assume a kind of supreme place in the social hierarchy, and persuade the majority of plain men unsuspectingly to take so very egregious an assumption for granted.  So far as Rousseau’s Discourse recalled the truth as against this sort of error it was full of wholesomeness.

Unfortunately his indignation against the overweening pretensions of the verse-writer, the gazetteer, and the great band of socialists at large, led him into a general position with reference to scientific and speculative energy, which seems to involve a perilous misconception of the conditions of this energy producing its proper results.  It is easy now, as it was easy for Rousseau in the last century, to ask in an epigrammatical manner by how much men are better or happier for having found out this or that novelty in transcendental mathematics, biology, or astronomy; and this is very well as against the discoverer of small marvels who shall give himself out for the benefactor of the human race.  But both historical experience and observation of the terms on which the human intelligence works, show us that we can only make sure of intellectual activity on condition of leaving it free to work all round, in every department and in every remotest nook of each department, and that its most fruitful epochs are exactly those when this freedom is greatest, this curiosity most keen and minute, and this waste, if you choose to call the indispensable superfluity of force in a natural process waste, most copious and unsparing.  You will not find your highest capacity in statesmanship, nor in practical science, nor in art, nor in any other field where that capacity is most urgently needed for the right service of life, unless there is a general and vehement spirit of search in the air.  If it incidentally leads to many industrious futilities and much learned refuse, this is still the sign and the generative element of industry which is not futile, and of learning which is something more than mere water spilled upon the ground.

We may say in fine that this first Discourse and its vindications were a dim, shallow, and ineffective feeling after the great truth, that the only normal state of society is that in which neither the love of virtue has been thrust far back into a secondary place by the love of knowledge, nor the active curiosity of the understanding dulled, blunted, and made ashamed by soft, lazy ideals of life as a life only of the affections.  Rousseau now and always fell into the opposite extreme from that against which his whole