spiritual prevails can always, and in all cases, subsist in harmony); and further, because it would appear the simplest and easiest method of effecting that object, it might be argued that the State should endeavour, as far as possible, to suppress sensualism altogether.
Still, to adhere faithfully to the principle which has hitherto guided us in this investigation—viz. first of all to regard any proposed means of State agency in the light of man's true and unmistakable interests,—it becomes us to inquire into the influence of sensualism on human life, development, activity, and happiness, so far as concerns our present purpose; and while such an investigation will naturally lead us to portray the innermost nature of the acting and enjoying man, it will serve at the same time to illustrate more graphically the hurtful or beneficial consequences which flow in general from restrictions imposed on freedom. It is only after such a radical inquiry that we can be in a position to decide as to the State's competence to act positively on morals, and so arrive at the solution of this part of the general question we have proposed.
The impressions, inclinations, and passions which have their immediate source in the senses, are those which first and most violently manifest themselves in human nature. Wherever, before the refining influences of culture have imparted a new direction to the soul's energies, these impressions, etc., do not show themselves, all seeds of power have perished, and nothing either good or great can take root and flourish. They constitute the great original source of all spontaneous activity, and first inspire a glowing, genial warmth in human nature. They infuse life and elastic vigour into the soul: when unsatisfied, they render it active, buoyant, ingenious in the invention of schemes, and courageous in their execution; when satisfied, they promote an easy and unhindered play of ideas. In general, they ani-
