proud poverty of Fourier."

One trait we cannot pass over, as it seems, so to speak, to have a
psychological value. Such was his habit of ordering and arranging all
things, that _Charles_ not only undertook to regulate the affairs of
men, and redress the inequalities of their several destinies, but he
took into his consideration the inequalities of the several climates of
the earth, and very seriously occupied himself with redressing their
anomalies. To him, as he walked the streets of Paris, the severe cold of
the North Pole was disquieting, and a subject of uneasiness; it was part
of his mission to temper and subdue it, and tame it for the habitation
of men. Perhaps the heat from those gigantic kitchens in his
_phalansteres_ might help him in his task. At all events, this and other
gross atmospheric irregularities were not be endured in the world which
he was planning.

There are two things, M. Reybaud remarks, especially reprehensible in
the theory of Fourier and of kindred socialists--First, the confounding
happiness with enjoyment, and the legitimating of all our passions; and
Secondly, the egregious expectation of moulding mankind by an external
or social organization, without calling in aid the virtues of the
individual. The one necessarily follows on the other. The chain of error
is manifest, and leads, as a chain of error may be expected to do, to
inextricable confusion. If mere enjoyment, if the gratification of our
senses and passions, be the highest aim and condition of the human
being, it follows that all moral discipline, all self-denial, must be
regarded as so much defect, so much imperfection, so much manifest
failure in the world-scheme. That lofty gratification which men have
been accustomed to attribute to self-control, to abstinence practised
under a sense of duty, or in the cause of justice, this is to be
measured off as so much simple misery, or so much negation of enjoyment.
Let all restraint be discarded: let man be free; but yet, as the good of
the whole is to be consulted in all societies, and in the new society is
consulted in an eminent degree, the individual thus released from all
self-control must be ruled despotically, or, if you will, moulded,
fashioned, mechanized by the laws of the community; for we suppose it
will be admitted, whatever M. Fourier tells us of his discovered law of
attraction, that a very stringent legislation must bind together that
harmonic society, which begins by gi