s idea into the idea of the
_greatest possible_ good. All that conduces to the attainment of this
good, it includes under the general idea of the _Useful_; and finally,
it constructs the general idea of _Happiness_ out of all that is common
to the agreeable sensations that follow upon the satisfaction of the
primary tendencies.

But besides forming these three perfectly distinct ideas, and exploring
the secret of what has been passing within, the reason also comprehends
the necessity of subjecting to control the faculties and forces that
are the condition of the greatest satisfaction of human nature. In the
place of the merely mechanical impulsion of passion, which is coupled
with grave disadvantages, it puts forward, as a new principle of
action, the rational calculation of interest. The faculties are brought
into the service of this idea of the reason, by the same process of
concentration as was needful in satisfying the passions; only now
voluntarily instead of spontaneously. Being an idea instead of a
passion, the new principle supplies a real _motive_, under whose
guidance our natural power over our faculties is developed and
strengthened. All partial ends are merged in the one great End of
Interest, to which the means is self-control. The first great change
thus wrought by reason is, that it takes the direction of the human
forces into its own hand, and although, even when by a natural
transformation the new system of conduct acquires all the force of a
passion, it is not able steadily to procure for the idea of interest
the victory over the single passions, the change nevertheless abides.
To the state of Passion has succeeded the state of Egoism.

Reason must, however, he thinks, make another discovery before there is
a truly moral state--must from general ideas rise to ideas that are
universal and absolute. There is no real equation, he holds, between
Good and the satisfaction of the primitive tendencies, which is the
good of egoism. Not till the special ends of all creatures are regarded
as elements of one great End of creation, of Universal Order, do we
obtain an idea whose equivalence to the idea of the Good requires no
proof. The special ends are good, because, through their realization,
the end of creation, which is the absolute Good, is realized; hence
they acquire the sacred character that it has in the eye of reason.

No sooner is the idea of Universal Order present to the reason, than it
is recognize