erefore can be indefinitely modified. A man is born into the world
without innate tendencies. His conduct depends on his opinions. Alter
men's opinions and they will act differently. Make their opinions
conformable to justice and benevolence, and you will have a just and
benevolent society. Virtue, as Socrates taught, is simply a question of
knowledge. The situation, therefore, is not hopeless. For it is not due
to the radical nature of man; it is caused by ignorance and prejudice,
by governments and institutions, by kings and priests. Transform the
ideas of men, and society will be transformed. The French philosopher
considered that a reformed system of educating children would be one of
the most powerful means for promoting progress and bringing about the
reign of reason; and Condorcet worked out a scheme of universal state
education. This was entirely opposed to Godwin's principles. State
schools would only be another instrument of power in the hands of a
government, worse even than a state Church. They would strengthen the
poisonous influence of kings and statesmen, and establish instead of
abolishing prejudices. He seems to have relied entirely on the private
efforts of enlightened thinkers to effect a gradual conversion of public
opinion.

In his study of the perfectibility of man and the prospect of a future
reign of general justice and benevolence, Godwin was even more visionary
than Condorcet, as in his political views he was more radical than the
Revolutionists. Condorcet had at least sought to connect his picture of
the future with a reasoned survey of the past, and to find a chain of
connection, but the perfectibility of Godwin hung in the air, supported
only by an abstract theory of the nature of man.

It can hardly be said that he contributed anything to the theoretical
problem of civilisation. His significance is that he proclaimed in
England at an opportune moment, and in a more impressive and startling
way than a sober apostle like Priestley, the creed of progress taught by
French philosophers, though considerably modified by his own anarchical
opinions.

5.

Perfectibility, as expounded by Condorcet and Godwin, encountered
a drastic criticism from Malthus, whose Essay on the Principle of
Population appeared in its first form anonymously in 1798. Condorcet had
foreseen an objection which might be raised as fatal to the realisation
of his future state. Will not the progress of industry and happiness