of the art of printing, the ardent and
unshackled spirit of inquiry that prevails throughout the lettered and
even unlettered world, the new and extraordinary lights that have been
thrown on political subjects which dazzle and astonish the
understanding, and particularly that tremendous phenomenon in the
political horizon, the French Revolution, which, like a blazing comet,
seems destined either to inspire with fresh life and vigour, or to
scorch up and destroy the shrinking inhabitants of the earth, have all
concurred to lead many able men into the opinion that we were touching
on a period big with the most important changes, changes that would in
some measure be decisive of the future fate of mankind.

It has been said that the great question is now at issue, whether man
shall henceforth start forwards with accelerated velocity towards
illimitable, and hitherto unconceived improvement, or be condemned to a
perpetual oscillation between happiness and misery, and after every
effort remain still at an immeasurable distance from the wished-for
goal.

Yet, anxiously as every friend of mankind must look forwards to the
termination of this painful suspense, and eagerly as the inquiring mind
would hail every ray of light that might assist its view into futurity,
it is much to be lamented that the writers on each side of this
momentous question still keep far aloof from each other. Their mutual
arguments do not meet with a candid examination. The question is not
brought to rest on fewer points, and even in theory scarcely seems to
be approaching to a decision.

The advocate for the present order of things is apt to treat the sect
of speculative philosophers either as a set of artful and designing
knaves who preach up ardent benevolence and draw captivating pictures
of a happier state of society only the better to enable them to destroy
the present establishments and to forward their own deep-laid schemes
of ambition, or as wild and mad-headed enthusiasts whose silly
speculations and absurd paradoxes are not worthy the attention of any
reasonable man.

The advocate for the perfectibility of man, and of society, retorts on
the defender of establishments a more than equal contempt. He brands
him as the slave of the most miserable and narrow prejudices; or as the
defender of the abuses of civil society only because he profits by
them. He paints him either as a character who prostitutes his
understanding to his interest, or a