responds to the idea of
virtue? If this man had only in view to obtain agreeable sensations,
unless he were mad he could not act in any other possible way; and he
would have to be his own enemy to wish to be vicious. Perhaps the
principle of his actions is pure, but this is a question to be discussed
between himself and his conscience. For our part, we see nothing of it;
we do not see him do anything more than a simply clever man would do who
had no other god than pleasure. Thus all his virtue is a phenomenon that
is explained by reasons derived from the sensuous order, and we are by no
means driven to seek for reasons beyond the world of sense.

Let us suppose that this same man falls suddenly under misfortune. He is
deprived of his possessions; his reputation is destroyed; he is chained
to his bed by sickness and suffering; he is robbed by death of all those
he loves; he is forsaken in his distress by all in whom he had trusted.
Let us under these circumstances again seek him, and demand the practice
of the same virtues under trial as he formerly had practised during the
period of his prosperity. If he is found to be absolutely the same as
before, if his poverty has not deteriorated his benevolence, or
ingratitude his kindly offices of good-will, or bodily suffering his
equanimity, or adversity his joy in the happiness of others; if his
change of fortune is perceptible in externals, but not in his habits, in
the matter, but not in the form of his conduct; then, doubtless, his
virtue could not be explained by any reason drawn from the physical
order; the idea of nature--which always necessarily supposes that actual
phenomena rest upon some anterior phenomenon, as effects upon cause--this
idea no longer suffices to enable us to comprehend this man; because
there is nothing more contradictory than to admit that effect can remain
the same when the cause has changed to its contrary. We must then give
up all natural explanation or thought of finding the reason of his acts
in his condition; we must of necessity go beyond the physical order, and
seek the principle of his conduct in quite another world, to which the
reason can indeed raise itself with its ideas, but which the
understanding cannot grasp by its conceptions. It is this revelation of
the absolute moral power which is subjected to no condition of nature, it
is this which gives to the melancholy feeling that seizes our heart at
the sight of such a man that peculiar,