the impotent revolt of a subject fretting under the yoke, because in this experience the sensuous impulsion precedes the moral impulsion, he gives to the law of necessity a beginning in him, a positive origin, and by the most unfortunate of all mistakes he converts the immutable and the eternal in himself into a transitory accident He makes up his mind to consider the notions of the just and the unjust as statutes which have been introduced by a will, and not as having in themselves an eternal value.  Just as in the explanation of certain natural phenomena he goes beyond nature and seeks out of her what can only be found in her, in her own laws; so also in the explanation of moral phenomena he goes beyond reason and makes light of his humanity, seeking a god in this way.  It is not wonderful that a religion which he has purchased at the cost of his humanity shows itself worthy of this origin, and that he only considers as absolute and eternally binding laws that have never been binding from all eternity.  He has placed himself in relation with, not a holy being, but a powerful.  Therefore the spirit of his religion, of the homage that he gives to God, is a fear that abases him, and not a veneration that elevates him in his own esteem.

Though these different aberrations by which man departs from the ideal of his destination cannot all take place at the same time, because several degrees have to be passed over in the transition from the obscure of thought 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.