spread itself over the realm of Culture; asserting even beforehand the claim that the State should have no power over it, and exacting from the Rulers, as the condition of their reception into the bosom of this Religion, the acknowledgment of their submission to God and the equality of all men in his sight; and devolving its preservation and extension upon a society in so far wholly independent of the State,—i.e. the Church. So it must necessarily remain,—for the Rulers can never shut themselves up from the need of Religion; and so will it remain to the end of Time. As little can Science ever become a purpose of the State. From this remark there is to be excluded, as an exception to the general rule, whatever Individuals, Rulers, or partakers in the Government may do on account of their own connexion with Science or Art, or their interest therein. But with respect to the regular and ordinary course of things, the more the State approaches the perfection of its Form, the more it makes its Citizens entirely the instruments of its purpose, so much the more must it be estranged from Science, strictly so called,—which is elevated far above common life and has no direct influence thereon,—and must even come to regard it as a useless expenditure of time and power, which might be more profitably devoted to the immediate service of the State; and thus the phrase ‘mere Speculation’ will become more and more a sure term of reprobation. It might indeed easily be proved that no one can be a thoroughly useful servant of the State, capable at all times of passing from established custom to new truth, who has not first been trained in the school of severe Science. But the insight into this truth presupposes either the possession of Science itself; or, should this be awanting, a self-denial which cannot reasonably be exacted. In this position of matters Science may consider itself fortunate enough if it be tolerated by the State; either through inconsequence, or from the hope
