Diderot and Voltaire, whose lives were for years made bitter by Jesuit
machinations, gave many signs that they recognised the aid which had
been rendered by their old masters to the cultivation and enlightenment
of Europe. It was from the Jesuit fathers that the men of letters whom
they trained, acquired that practical and social habit of mind which
made the world and its daily interests so real to them. It was perhaps
also his Jesuit preceptors whom the man of letters had to blame for a
certain want of rigour and exactitude on the side of morality.

What was this new order which thus struggled into existence, which so
speedily made itself felt, and at length so completely succeeded in
seizing the lapsed inheritance of the old spiritual organisation? Who is
this man of letters? A satirist may easily describe him in epigrams of
cheap irony; the pedant of the colleges may see in him a frivolous and
shallow profaner of the mysteries of learning; the intellectual coxcomb
who nurses his own dainty wits in critical sterility, despises him as
Sir Piercie Shafton would have despised Lord Lindsay of the Byres. This
notwithstanding, the man of letters has his work to do in the critical
period of social transition. He is to be distinguished from the great
systematic thinker, as well as from the great imaginative creator. He is
borne on the wings neither of a broad philosophic conception nor of a
lofty poetic conception. He is only the propagator of portions of such a
conception, and of the minor ideas which they suggest. Unlike the Jesuit
father whom he replaced, he has no organic doctrine, no historic
tradition, no effective discipline, and no definite, comprehensive,
far-reaching, concentrated aim. The characteristic of his activity is
dispersiveness. Its distinction is to popularise such detached ideas as
society is in a condition to assimilate; to interest men in these ideas
by dressing them up in varied forms of the literary art; to guide men
through them by judging, empirically and unconnectedly, each case of
conduct, of policy, or of new opinion as it arises. We have no wish to
exalt the office. On the contrary, I accept the maxim of that deep
observer who warned us that "the mania for isolation is the plague of
the human throng, and to be strong we must march together. You only
obtain anything by developing the spirit of discipline among men."[5]

But there are ages of criticism when discipline is impossible, and the
evil