the organ of something or other, but how can you be certain that reason will be the quality which will be embodied in it?’ You cannot be certain of it, undoubtedly, if you never try to bring the thing about; but the question is, the action of the State being the action of the collective nation, and the action of the collective nation carrying naturally great publicity, weight, and force of example with it, whether we should not try to put into the action of the State as much as possible of right reason or our best self, which may, in this manner, come back to us with new force and authority; may have visibility, form, and influence; and help to confirm us, in the many moments when we are tempted to be our ordinary selves merely, in resisting our natural taste of the bathos rather than in giving way to it?
But no! says our teacher: 'It is better there should be an infinite variety of experiments in human action; the common reason of society will in the main check the aberrations of individual eccentricity well enough, if left to its natural operation.' This is what I call the specially British form of Quietism, or a devout, but excessive reliance on an over-ruling Providence. Providence, as the moralists are careful to tell us, generally works in human affairs by human means; so when we want to make right reason act on individual inclination, our best
